Podcasts about new testament jesus

What does the Bible actually say about natural law? In part two of our three-part series, host Phil Cecil and his guest make the biblical case that God has woven a real, knowable moral order into creation — one that even unbelievers can perceive.Guided by three questions (Is there an objective moral order? Has it been revealed? Can the unregenerate perceive it?), they walk through the key Old Testament texts: the ordered creation and image of God in Genesis 1–2, the universal Noahic covenant and the institution of human government in Genesis 8–9, and the wisdom-in-creation theme of Proverbs 3 and 8. Along the way they explore why capital punishment is distinct from murder, the "two governments" framework, Solomon's famous judgment between two mothers, and Old Testament unbelievers like Abimelech and Jethro who clearly grasp God's moral order. They then turn to the New Testament, beginning with Jesus' teaching in Matthew 6 and what our instinctive moral reactions reveal about the law written on the heart.The discussion continues in part three next week. Theologically Driven is a podcast of Detroit Baptist Theological Seminary. Learn more at dbts.edu.00:00 Introduction and recap 02:24 Three guiding arguments for natural law 06:16 Genesis 1–2: an ordered, purposeful creation 09:08 The image of God and human nature 13:33 The Noahic covenant and human government (Genesis 8–9) 20:53 Wisdom in creation: Proverbs 3 and 8 26:32 Solomon's judgment and the limits of "rules" 28:52 Unbelievers who perceive moral order: Abimelech and Jethro 32:13 Turning to the New Testament: Jesus in Matthew 6 35:06 What our moral instincts reveal 36:37 Wrapping up — and a look ahead to part 3

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. This week I was listening to one of the radio preachers I like to listen to and I caught a sermon on the Pentecost, and I realized I had at that point a Gnostic insight that Pentecost, the coming of the Holy Spirit, when it infused the disciples in the upper room—that is the coming of the Third Order of Powers released by the Christ after his resurrection—that the Third Order Powers are the “anointing of the Holy Spirit.” So quickly, let’s look at the Acts of the Apostles book out of the New Testament, Chapter 2, which is what we now call Pentecost. And when the day arrived that completed the fifty days after Passover, they were all gathered together in one place, and suddenly there came a noise, like a turbulent wind borne out of the sky, and it filled the whole house where they were sitting. And there appeared before them tongues as of fire, which parted and came to rest, one each upon each one of them. And they were all filled with the Holy Spirit, and they began to speak in other tongues as the Spirit gave them to utter. Now dwelling in Jerusalem, there were devout Judeans from every nation under the sky, and on the advent of this noise, the multitude gathered and were confused, because each one heard them speaking in his own language. And they were amazed and astounded, saying, look, are not all of those who speak Galileans? And how is it that each one of us hears his own language, the languages in which we were raised? And all were amazed and entirely at a loss, saying to one another, what does this portend? But others, ridiculing them, said, ah, they’re full of sweet new wine. But Peter, standing up along with the eleven, raised his voice and addressed them all. Judean men and all of you staying in Jerusalem, let this be known to you and lend your ears to my words, for these men are not drunk, as you suppose, as it is the third hour of the day. Rather, this is what was declared through the prophet Joel. And in the last days it shall happen, says God, that I will pour forth from my spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall dream dreams.” [Hart's New Testament] Pentecost by el Greco Now, it’s a much longer passage, and it’s very thrilling and exciting, but we don’t have time today to go into it. Perhaps we’ll speak about this in more depth very soon. But that is the first Pentecost, the coming of the Holy Spirit upon humanity. And I’m going to talk about that today to clear up that confusion, because I’ve always had a bit of a confusion over what we speak of as the Holy Spirit dwelling in us in a Christian manner, or the Holy Spirit coming like tongues of fire in the Pentecost story of the upper room in the book of Acts, yet we all have the Holy Spirit of the Fullness of God within every cell of our bodies and throughout our entire organism. All of the Second Order powers are infused with the power of God. So what is the Holy Spirit then? And now I understand the distinction between the infusion of the Third Order of Powers and the infusion of the Second Order of Powers. You see, we are Second Order Powers. The Aeons of the Fullness are First Order Powers. They have their place Above. We are their fruit. We are their spores. (And I actually ran across a radio preacher, of all things, again last week, saying that the original word for fruit as used in the New Testament is spore. And I’m like, yes, that is exactly what I’ve been saying. So that was another cool Gnostic insight that came by way of a Christian radio preacher. So you can never tell what you’re going to hear on Christian radio.) So, we are the spores of the First Order of Powers. We are their fruit. We are their children. We are the Second Order of Powers, and that is all living things in the cosmos. Everything that moves around, everything that’s soft and squishy, the meat, as I like to say, as opposed to the mud, which is the realm of the Demiurge—the rocks and minerals, the molecules and atoms. But the Third Order of Powers is the army of the Christ. We’ve spoken of that often. We’ve had three recent episodes about the indwelling of the Christ. For example, The Gnostic Redemption of the Nag Hammadi from May 29th, 2026, Army of the Christ, May 16th, 2026, and Understanding Gnosticism: The Path to Inner Knowledge from May 9th, 2026. These all have to do with the coming of the Third Order of Powers. And the coming of the Third Order of Powers didn’t come to Earth until Christ walked the Earth in the form of a human, and that is Jesus the Christ. He’s the only one who has ever claimed that “I and my Father are One.” Jesus is not the same as Buddha. Jesus is not the same as Muhammad or any other prophet. Jesus is not simply a good teacher or an exemplar of morality and ethics. If you think that, as many modern theologians do—the postmodern theologians, the deconstructionists—they have reduced the power of Jesus to that of a prophet or a teacher. And even people I hear, strangely enough, out there on YouTube, claiming that Jesus was a fraud—that there is no such thing as anything that happened in the Bible, Old Testament or New Testament. That’s an absurdity that is being promulgated by non-believers. If you are a believer in the Father, then you are a believer in the Christ, because Christ was the emissary of the Father to Earth to bring the correcting algorithm, I like to call it, to Earth to patch up our Second Order Power that has been forgotten. We’re born with it. We fully instantiate it within our bodies, but we’ve overlaid it with all kinds of junk, karma and memes from our environment that cloud our gnosis, cloud our ability to perceive the power of the Aeons within us. Christ came, the Third Order of Powers, the army of the Christ, to help us to remember, to remind us of our Second Order power, to remind us of where we come from, to remind us of the Father and the Aeons above. I took notes from the Pentecost sermon I listened to, and I’m going to represent these notes as a Gnostic teaching for you, because once you have the gnosis working in you, once you’ve come to terms with Christ and the Father and the Aeons and the gnosis that you were born with, once you begin to remember your inherent transcendence, then you can read the New Testament with eyes wide open. You can understand the mysteries of the New Testament much better than typical Christians do, because they’re trapped in a formula that is derivative of the early Catholics that had stripped the gnosis out of the Bible in the first place. So we must free ourselves from the doctrine, but not free ourselves of the gnosis. Tricky. The occasion known as Pentecost was when Jesus had been crucified, entombed, resurrected, and then ascended back up above into the Fullness—above the Fullness, because he’s the king of all. And he had promised that he would send a helper—to not worry. He had told his disciples, don’t worry, I’m sending you a helper to help you bring the gnosis to the world, essentially is what he said. This was also promised in the Old Testament. And here I’m going to read you a very important verse out of the Old Testament and translate it for you into Gnostic terms. The verse is Ezekiel 36:24—28, where God promises to cleanse and put a new heart and a new spirit into believers. Now it’s tricky when going all the way back to the Old Testament, because the God of the Old Testament is not the God Above All Gods. The God of the Old Testament, Jehovah, well, it’s pretty much equivalent to the Demiurge. And that’s very dicey, very tricky. The ego of the God of the Old Testament, the ego of Jehovah, is when Jehovah speaks in very egoistic terms about itself and about obedience and the law because, remember, Jehovah is law-bound. The Demiurge doesn’t remember; the Demiurge has forgotten its origins above. When this radio preacher referenced Ezekiel 36, I went to what’s called the online Bible Gateway. That’s a resource you can use. And you type in any phrase or any citation, such as Ezekiel 36:24—28, and it will give you all of the various translations. And you can choose which translation you read or you read them all. Well, since this was a Hebrew exhortation, I decided to use the Orthodox Jewish Bible, which does have a lot of Hebrew in it. So then we have to go into Hebrew translations, but that was a good exercise as well. Oh, to go back and clear up confusion about how to read the Old Testament—if the Old Testament is largely demiurgic, it’s basically when Jehovah is speaking that’s demiurgic. But the prophets were in touch with their gnosis. The prophets were talking to the God Above All Gods. They weren’t talking to Jehovah. They were talking to the God Above All Gods. So their prophecies are coming from above. That seems a pretty simple way to understand it. So the histories are one thing. That’s the histories of the of the Hebrews who were the people of Jehovah. Jehovah was their tribal god. And then there are the prophets who were speaking to the God Above All Gods and giving the Hebrews instructions from the God Above All Gods. These are higher instructions than Jehovah. You see, Jehovah doesn’t remember that it’s a fallen part of an Aeon. Here at Gnostic Insights, we talk about that Aeon as Logos. Many other Gnostics call it Sophia. I prefer Logos. That’s out of the Tripartite Tractate. Logos split apart when he fell and abandoned the chaos down below. And the Demiurge is part of that chaos. So the Demiurge put this world in order, formed the heavens and the Earth in a godlike manner, because he had all the blueprints. He had the remembrance of how things went together, but he didn’t have the remembrance of the Father or the remembrance of his better ascended Self, that being Logos, or the Aeons out of which he fell, the Fullness out of which he came. The Demiurge woke up down here in chaos and remembered that things should not be chaos, wanted them to go back into an orderly manner, had the blueprints of Paradise, essentially, that’s how you can put it, and formed this Earth. But this is an imitation. This is a deficiency of Paradise, and it’s especially deficient because there’s no love here. The minerals do not know love. The mud does not know love. Love doesn’t come from the bottom up, from the Demiurge up, from Jehovah up. Love, consciousness, comes from the God Above All Gods down to us in the form of a Second Order Powers. But we have forgotten, and the Demiurge forgot. So here is a word from one of the prophets who was in touch with the God Above All Gods, giving assurance that salvation would come, that remembrance would come. The Demiurge doesn’t block the prophets because it egotistically thinks that the prophets are speaking of it. You know, the Demiurge takes personally being God, but he’s mistaken in that. He’s a lesser god, the god of this cosmos, but the God Above All Gods is the one who speaks through the prophets. Here’s Ezekiel 36:24—26, from the New King James Version. For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean. I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you. I will take the heart of stone out of your flesh and give you a heart of flesh. Or as The Orthodox Jewish Bible puts it, A lev chadásh also will I give you, and a ruach chadasháh will I put within you; and I will take away the lev ha-éven (stony heart) out of your basár, and I will give you a lev basár. Now, when it speaks of I will give you a new heart, in Hebrew that is lev chadásh. Lev means inner self, the seat of will and moral character. Chadásh means anew, fresh, renewed, restored. So lev chadásh refers to a renewed inner disposition. A transformed moral center. A recreated will aligned with the Father rather than with stubbornness or idolatry. And when it speaks of and put a new spirit within you, in Hebrew that word, the new spirit, is ruach chadasháh. And it means a new spirit, an awakened pneuma. And pneuma is a Gnostic term. That is the spiritual part of us. Our One Self. So the ruach chadasháh is the spirit. Ruach is spirit, breath, animating force, inner vitality. That’s what it means. Chadasháh means fresh, new, renewed. So in Ezekiel, ruach chadasháh means a new animating principle. A renewed inner drive or spiritual vitality placed within the person. You see where I’m going with this? This is the Third Order of Powers. A new motivating force that empowers obedience and life. This cleansing of a new heart and putting a new spirit within you, ruach chadasháh. It means stripping away the meme shroud is how I generally refer to it in the Simple Explanation. Peeling off all those layers of confusion that obscure our originating Fullness. That’s the filthiness. It’s not the original sin. We aren’t born with original sin. We are born as Second Order Powers, much loved out of the first order powers of the Fullness of God. We forget when we come down here into this material world created by the Demiurge. And then we plug into this culture around us. Think of the media and the social media and all of the lies and confusions that are spread, both purposefully meant to mislead you and confuse you, and just accidentally because people make mistakes and people say the wrong things, even when they think they’re saying the right things. So that’s the filthiness. And the idols— these are the things that you cling to. Generally this narcissistic age we live in is an age of idols, but the idols that we worship aren’t little statues of gods. They are our exercise equipment and our bags of makeup and our, well, of course they can be influencers and they can be movie stars and television actors and musicians and sports figures and politicians. Those can be your idols if you treat them as idols, if you idolize them, if you go all weak in the knees and do anything they say. But we also have our own idols in the form of the things that we cling to and pile up around us that we buy, got to have this, got to have that, got to have this, got to have that. These are idols. So this is a promise to cleanse us from that. In other words, to strip away your meme shroud and let the Fullness shine forth from within you. But it goes beyond that, because it says, I will give you a new heart and put a new spirit in you. And that new heart is the lev chadásh, which is new spirit. And the new heart is lev basár, which literally means in Hebrew, a heart of flesh, a soft, receptive psyche. Oh, see, our psyche, that is not our pneuma—that's a Gnostic term as well. We have our pneuma, which is our spiritual Fullness. We have our psyche, which is our psychological aspect—our ego lives there. And we have our hylic, which is the material to which we are bonded in this material world. So this passage promises to put a new heart within us, a lev basár, a soft, receptive psyche; that is to soften our hearts, because they’re hardened by the world and by the memes we cling to. It says, furthermore, I will take the heart of stone out of your flesh. And the heart of stone in Hebrew is lev ha-éven, meaning heart of stone, or a hardened psyche. Going to remove that heart of stone, which is very interesting, because of course, I say that the hard rocky places, the stones are demiurgic. That’s the material level, that’s the elemental level. So the heart of stone is the demiurgic heart that we have put inside of us, that we’re bonded to. But this passage wants to turn it into a new heart, a heart of flesh, a soft, receptive psyche, as we were originally born with—lev basár. So it says, I will give you that new heart and put a new spirit within you, and take the heart of stone out of your flesh and give you a heart of flesh. The heart of stone, lev ha-éven. And the purifying waters are what do it. I will sprinkle clean water on you. In Hebrew, that was literally mayim tehorím, meaning clean, purifying waters. Jesus spoke of the purifying waters. In the New Testament, in the Gospel according to John, Chapter 3, a Pharisee named Nicodemus had sneaked out one night to speak privately with Jesus. He didn’t want anyone to know. And Nicodemus said to Jesus, Rabbi, we know that you have come as a teacher from God, for no one can produce these signs you perform unless God is within him. And in reply, Jesus said to him, Amen, amen, I tell you, unless someone is born from Above, he cannot see the kingdom of God. And Nicodemus says to him, how can a man be born when he is old? Jesus replied, Amen, amen, I tell you, unless a man is born of water and spirit, he cannot enter the kingdom of God. That which is born of flesh is flesh, and that which is born of spirit is spirit. Do not be amazed, because I’ve told you it is necessary for you to be born from Above. [Hart's New Testament] Jesus is speaking of the same water, the water of the spirit, that cleanses us and allows us to be born again from Above. Later on in the book of John, Chapter 7, verse 37, Jesus stood up and said loudly, If anyone is thirsty, let him come to me and let him drink. Whoever has faith in me, just as scripture has said, out of his parts living streams of waters will flow. Now he said this in regard to the spirit, whom those who had faith in him were about to receive, for as yet there was no spirit, because Jesus had not yet been glorified. [Hart's New Testament] And this is speaking of the Holy Spirit—what we call the Holy Spirit—because of course we have spirit, we’re born with spirit, because we have the Fullness of God within us, the First Order of Powers. But he’s talking of the Third Order of Powers, the army of Christ that comes after Jesus is “glorified.” And glorified means risen from the dead, ascended into the sky in front of hundreds of witnesses. And glorified means that Jesus is living Above, just as we will all be living Above, in a glorified body, in the presence of the Father. Now, the promise that Jesus referred to—he was quoting out of the Old Testament—something that all of the listeners in his audience already knew. And it’s from Isaiah 12:3 that says, Therefore with joy will you draw water from the wells of salvation. The water that is being drawn is this water that’s being referred to, that we’ve been discussing, out of Ezekiel 36:24—28. That is the living water, the mayim tehorím—the Holy Spirit that bathes us now within and without. We draw the living water of the Third Order Powers into us. This is why accepting the mission of the Christ into your innermost being is essential, because there’s no other way to wash away the memes, the obscurations of the world around us that confuses us and causes us to forget. We’re born with a noble nature. We’re born as Second Order Powers, directly from the Fullness above, but we get lost in the confusion of this world that is created and run by the Demiurge. We forget our ethereal origins. We forget about the Father. We forget about the Aeons and the Fullness of God. The spirit that we’re born with becomes smothered, smothered by the worldly memes we cling to and that cling to us. The living water that comes into our new softened heart can only come when you relinquish the ego that is causing you to hold on tightly to those memes, all those false promises that the world gives. They will not save you. They will not make you happy. They might give you a momentary piece of pleasure when something arrives in the box from Amazon on the front porch, but as soon as you’ve used it, it’s just another thing. But the living water never dies. It’s living waters from the Father flowing all the way downstream through the Son, through the Fullnesses, and only through Christ inside of us can we be washed, baptized from within to loosen the hold. So, the lev chadásh, renew your psychic heart, captures the same teaching that the Tripartite Tractate teaches—that the psyche must be reoriented and made stable. The ruach chadashá, awakening within you the spirit that is from Above, is the same as activating the pneumatic seed, as we say in Gnosticism, not a moral reform. The lev basár, a living heart, soft, able to receive the light, receptive, this is the Tripartite Tractate’s softened, harmonized psyche, that can receive the pneumatic imprint of Christ. And the divine seed will rise within you and rule in peace is what the Tripartite Tractate says of the pneuma ruling through the psyche once integration occurs. So, this is the Gnostic paraphrase then of Ezekiel 36:26—28: I will renew your ego's psychic heart, and I will awaken within you the pneumatic spirit—the One Self that flows from above. I will remove the heart hardened by the archons and the never-ending war, and I will restore your Second Order heart, soft, receptive, and able to receive the light. Through this new heart and new spirit, the divine seed of the Christ within you will rise and rule in peace. That’s just another way we could say the phrase in Ezekiel, in a more Gnostic way. It’s a bath, loosens the hold, washes away those memes, those sins, as the church likes to call it. But it’s more than just your mistakes and your problems. It’s all the stuff that we have around us. That is the job of the Christ, to open our eyes to our original Second Order power, to live within us, to correct our mistakes, to correct our faulty algorithms, to protect us from this demiurgic immersion that we find ourselves in, in this material world. We Second Order Powers are the children of the Aeons of the Fullness, who are themselves the Totality of the Son. The Third Order Powers are the army of the Christ, who represents all of the Powers of the ethereal plane, individually and collectively working for our redemption. Step aside. Take your ego off the throne. Take the Demiurge off the throne, if you’ve enthroned it. Put down your idols. Push away your possessions, at least long enough to allow the Third Order Powers to come in. Ask the Christ to come in and wash you with the Holy Spirit. Invite the Holy Spirit, the army of the Third Order of Powers, into your organism, literally, and it will cleanse you. It will wash you. Walk in the Spirit of God. Let your eyes be opened to the truth. We’ll talk more about this again. Until then, God bless us all, and onward and upward. Please enable JavaScript in your browser to complete this form.Name *FirstLastEmail *Stripe Credit Card *Choose your item *Item A - $10.00Item B - $25.00Item C - $50.00Total$0.00Submit

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. This week I was listening to one of the radio preachers I like to listen to and I caught a sermon on the Pentecost, and I realized I had at that point a Gnostic insight that Pentecost, the coming of the Holy Spirit, when it infused the disciples in the upper room—that is the coming of the Third Order of Powers released by the Christ after his resurrection—that the Third Order Powers are the “anointing of the Holy Spirit.” So quickly, let’s look at the Acts of the Apostles book out of the New Testament, Chapter 2, which is what we now call Pentecost. And when the day arrived that completed the fifty days after Passover, they were all gathered together in one place, and suddenly there came a noise, like a turbulent wind borne out of the sky, and it filled the whole house where they were sitting. And there appeared before them tongues as of fire, which parted and came to rest, one each upon each one of them. And they were all filled with the Holy Spirit, and they began to speak in other tongues as the Spirit gave them to utter. Now dwelling in Jerusalem, there were devout Judeans from every nation under the sky, and on the advent of this noise, the multitude gathered and were confused, because each one heard them speaking in his own language. And they were amazed and astounded, saying, look, are not all of those who speak Galileans? And how is it that each one of us hears his own language, the languages in which we were raised? And all were amazed and entirely at a loss, saying to one another, what does this portend? But others, ridiculing them, said, ah, they’re full of sweet new wine. But Peter, standing up along with the eleven, raised his voice and addressed them all. Judean men and all of you staying in Jerusalem, let this be known to you and lend your ears to my words, for these men are not drunk, as you suppose, as it is the third hour of the day. Rather, this is what was declared through the prophet Joel. And in the last days it shall happen, says God, that I will pour forth from my spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall dream dreams.” [Hart's New Testament] Pentecost by el Greco Now, it’s a much longer passage, and it’s very thrilling and exciting, but we don’t have time today to go into it. Perhaps we’ll speak about this in more depth very soon. But that is the first Pentecost, the coming of the Holy Spirit upon humanity. And I’m going to talk about that today to clear up that confusion, because I’ve always had a bit of a confusion over what we speak of as the Holy Spirit dwelling in us in a Christian manner, or the Holy Spirit coming like tongues of fire in the Pentecost story of the upper room in the book of Acts, yet we all have the Holy Spirit of the Fullness of God within every cell of our bodies and throughout our entire organism. All of the Second Order powers are infused with the power of God. So what is the Holy Spirit then? And now I understand the distinction between the infusion of the Third Order of Powers and the infusion of the Second Order of Powers. You see, we are Second Order Powers. The Aeons of the Fullness are First Order Powers. They have their place Above. We are their fruit. We are their spores. (And I actually ran across a radio preacher, of all things, again last week, saying that the original word for fruit as used in the New Testament is spore. And I’m like, yes, that is exactly what I’ve been saying. So that was another cool Gnostic insight that came by way of a Christian radio preacher. So you can never tell what you’re going to hear on Christian radio.) So, we are the spores of the First Order of Powers. We are their fruit. We are their children. We are the Second Order of Powers, and that is all living things in the cosmos. Everything that moves around, everything that’s soft and squishy, the meat, as I like to say, as opposed to the mud, which is the realm of the Demiurge—the rocks and minerals, the molecules and atoms. But the Third Order of Powers is the army of the Christ. We’ve spoken of that often. We’ve had three recent episodes about the indwelling of the Christ. For example, The Gnostic Redemption of the Nag Hammadi from May 29th, 2026, Army of the Christ, May 16th, 2026, and Understanding Gnosticism: The Path to Inner Knowledge from May 9th, 2026. These all have to do with the coming of the Third Order of Powers. And the coming of the Third Order of Powers didn’t come to Earth until Christ walked the Earth in the form of a human, and that is Jesus the Christ. He’s the only one who has ever claimed that “I and my Father are One.” Jesus is not the same as Buddha. Jesus is not the same as Muhammad or any other prophet. Jesus is not simply a good teacher or an exemplar of morality and ethics. If you think that, as many modern theologians do—the postmodern theologians, the deconstructionists—they have reduced the power of Jesus to that of a prophet or a teacher. And even people I hear, strangely enough, out there on YouTube, claiming that Jesus was a fraud—that there is no such thing as anything that happened in the Bible, Old Testament or New Testament. That’s an absurdity that is being promulgated by non-believers. If you are a believer in the Father, then you are a believer in the Christ, because Christ was the emissary of the Father to Earth to bring the correcting algorithm, I like to call it, to Earth to patch up our Second Order Power that has been forgotten. We’re born with it. We fully instantiate it within our bodies, but we’ve overlaid it with all kinds of junk, karma and memes from our environment that cloud our gnosis, cloud our ability to perceive the power of the Aeons within us. Christ came, the Third Order of Powers, the army of the Christ, to help us to remember, to remind us of our Second Order power, to remind us of where we come from, to remind us of the Father and the Aeons above. I took notes from the Pentecost sermon I listened to, and I’m going to represent these notes as a Gnostic teaching for you, because once you have the gnosis working in you, once you’ve come to terms with Christ and the Father and the Aeons and the gnosis that you were born with, once you begin to remember your inherent transcendence, then you can read the New Testament with eyes wide open. You can understand the mysteries of the New Testament much better than typical Christians do, because they’re trapped in a formula that is derivative of the early Catholics that had stripped the gnosis out of the Bible in the first place. So we must free ourselves from the doctrine, but not free ourselves of the gnosis. Tricky. The occasion known as Pentecost was when Jesus had been crucified, entombed, resurrected, and then ascended back up above into the Fullness—above the Fullness, because he’s the king of all. And he had promised that he would send a helper—to not worry. He had told his disciples, don’t worry, I’m sending you a helper to help you bring the gnosis to the world, essentially is what he said. This was also promised in the Old Testament. And here I’m going to read you a very important verse out of the Old Testament and translate it for you into Gnostic terms. The verse is Ezekiel 36:24—28, where God promises to cleanse and put a new heart and a new spirit into believers. Now it’s tricky when going all the way back to the Old Testament, because the God of the Old Testament is not the God Above All Gods. The God of the Old Testament, Jehovah, well, it’s pretty much equivalent to the Demiurge. And that’s very dicey, very tricky. The ego of the God of the Old Testament, the ego of Jehovah, is when Jehovah speaks in very egoistic terms about itself and about obedience and the law because, remember, Jehovah is law-bound. The Demiurge doesn’t remember; the Demiurge has forgotten its origins above. When this radio preacher referenced Ezekiel 36, I went to what’s called the online Bible Gateway. That’s a resource you can use. And you type in any phrase or any citation, such as Ezekiel 36:24—28, and it will give you all of the various translations. And you can choose which translation you read or you read them all. Well, since this was a Hebrew exhortation, I decided to use the Orthodox Jewish Bible, which does have a lot of Hebrew in it. So then we have to go into Hebrew translations, but that was a good exercise as well. Oh, to go back and clear up confusion about how to read the Old Testament—if the Old Testament is largely demiurgic, it’s basically when Jehovah is speaking that’s demiurgic. But the prophets were in touch with their gnosis. The prophets were talking to the God Above All Gods. They weren’t talking to Jehovah. They were talking to the God Above All Gods. So their prophecies are coming from above. That seems a pretty simple way to understand it. So the histories are one thing. That’s the histories of the of the Hebrews who were the people of Jehovah. Jehovah was their tribal god. And then there are the prophets who were speaking to the God Above All Gods and giving the Hebrews instructions from the God Above All Gods. These are higher instructions than Jehovah. You see, Jehovah doesn’t remember that it’s a fallen part of an Aeon. Here at Gnostic Insights, we talk about that Aeon as Logos. Many other Gnostics call it Sophia. I prefer Logos. That’s out of the Tripartite Tractate. Logos split apart when he fell and abandoned the chaos down below. And the Demiurge is part of that chaos. So the Demiurge put this world in order, formed the heavens and the Earth in a godlike manner, because he had all the blueprints. He had the remembrance of how things went together, but he didn’t have the remembrance of the Father or the remembrance of his better ascended Self, that being Logos, or the Aeons out of which he fell, the Fullness out of which he came. The Demiurge woke up down here in chaos and remembered that things should not be chaos, wanted them to go back into an orderly manner, had the blueprints of Paradise, essentially, that’s how you can put it, and formed this Earth. But this is an imitation. This is a deficiency of Paradise, and it’s especially deficient because there’s no love here. The minerals do not know love. The mud does not know love. Love doesn’t come from the bottom up, from the Demiurge up, from Jehovah up. Love, consciousness, comes from the God Above All Gods down to us in the form of a Second Order Powers. But we have forgotten, and the Demiurge forgot. So here is a word from one of the prophets who was in touch with the God Above All Gods, giving assurance that salvation would come, that remembrance would come. The Demiurge doesn’t block the prophets because it egotistically thinks that the prophets are speaking of it. You know, the Demiurge takes personally being God, but he’s mistaken in that. He’s a lesser god, the god of this cosmos, but the God Above All Gods is the one who speaks through the prophets. Here’s Ezekiel 36:24—26, from the New King James Version. For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean. I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you. I will take the heart of stone out of your flesh and give you a heart of flesh. Or as The Orthodox Jewish Bible puts it, A lev chadásh also will I give you, and a ruach chadasháh will I put within you; and I will take away the lev ha-éven (stony heart) out of your basár, and I will give you a lev basár. Now, when it speaks of I will give you a new heart, in Hebrew that is lev chadásh. Lev means inner self, the seat of will and moral character. Chadásh means anew, fresh, renewed, restored. So lev chadásh refers to a renewed inner disposition. A transformed moral center. A recreated will aligned with the Father rather than with stubbornness or idolatry. And when it speaks of and put a new spirit within you, in Hebrew that word, the new spirit, is ruach chadasháh. And it means a new spirit, an awakened pneuma. And pneuma is a Gnostic term. That is the spiritual part of us. Our One Self. So the ruach chadasháh is the spirit. Ruach is spirit, breath, animating force, inner vitality. That’s what it means. Chadasháh means fresh, new, renewed. So in Ezekiel, ruach chadasháh means a new animating principle. A renewed inner drive or spiritual vitality placed within the person. You see where I’m going with this? This is the Third Order of Powers. A new motivating force that empowers obedience and life. This cleansing of a new heart and putting a new spirit within you, ruach chadasháh. It means stripping away the meme shroud is how I generally refer to it in the Simple Explanation. Peeling off all those layers of confusion that obscure our originating Fullness. That’s the filthiness. It’s not the original sin. We aren’t born with original sin. We are born as Second Order Powers, much loved out of the first order powers of the Fullness of God. We forget when we come down here into this material world created by the Demiurge. And then we plug into this culture around us. Think of the media and the social media and all of the lies and confusions that are spread, both purposefully meant to mislead you and confuse you, and just accidentally because people make mistakes and people say the wrong things, even when they think they’re saying the right things. So that’s the filthiness. And the idols— these are the things that you cling to. Generally this narcissistic age we live in is an age of idols, but the idols that we worship aren’t little statues of gods. They are our exercise equipment and our bags of makeup and our, well, of course they can be influencers and they can be movie stars and television actors and musicians and sports figures and politicians. Those can be your idols if you treat them as idols, if you idolize them, if you go all weak in the knees and do anything they say. But we also have our own idols in the form of the things that we cling to and pile up around us that we buy, got to have this, got to have that, got to have this, got to have that. These are idols. So this is a promise to cleanse us from that. In other words, to strip away your meme shroud and let the Fullness shine forth from within you. But it goes beyond that, because it says, I will give you a new heart and put a new spirit in you. And that new heart is the lev chadásh, which is new spirit. And the new heart is lev basár, which literally means in Hebrew, a heart of flesh, a soft, receptive psyche. Oh, see, our psyche, that is not our pneuma—that's a Gnostic term as well. We have our pneuma, which is our spiritual Fullness. We have our psyche, which is our psychological aspect—our ego lives there. And we have our hylic, which is the material to which we are bonded in this material world. So this passage promises to put a new heart within us, a lev basár, a soft, receptive psyche; that is to soften our hearts, because they’re hardened by the world and by the memes we cling to. It says, furthermore, I will take the heart of stone out of your flesh. And the heart of stone in Hebrew is lev ha-éven, meaning heart of stone, or a hardened psyche. Going to remove that heart of stone, which is very interesting, because of course, I say that the hard rocky places, the stones are demiurgic. That’s the material level, that’s the elemental level. So the heart of stone is the demiurgic heart that we have put inside of us, that we’re bonded to. But this passage wants to turn it into a new heart, a heart of flesh, a soft, receptive psyche, as we were originally born with—lev basár. So it says, I will give you that new heart and put a new spirit within you, and take the heart of stone out of your flesh and give you a heart of flesh. The heart of stone, lev ha-éven. And the purifying waters are what do it. I will sprinkle clean water on you. In Hebrew, that was literally mayim tehorím, meaning clean, purifying waters. Jesus spoke of the purifying waters. In the New Testament, in the Gospel according to John, Chapter 3, a Pharisee named Nicodemus had sneaked out one night to speak privately with Jesus. He didn’t want anyone to know. And Nicodemus said to Jesus, Rabbi, we know that you have come as a teacher from God, for no one can produce these signs you perform unless God is within him. And in reply, Jesus said to him, Amen, amen, I tell you, unless someone is born from Above, he cannot see the kingdom of God. And Nicodemus says to him, how can a man be born when he is old? Jesus replied, Amen, amen, I tell you, unless a man is born of water and spirit, he cannot enter the kingdom of God. That which is born of flesh is flesh, and that which is born of spirit is spirit. Do not be amazed, because I’ve told you it is necessary for you to be born from Above. [Hart's New Testament] Jesus is speaking of the same water, the water of the spirit, that cleanses us and allows us to be born again from Above. Later on in the book of John, Chapter 7, verse 37, Jesus stood up and said loudly, If anyone is thirsty, let him come to me and let him drink. Whoever has faith in me, just as scripture has said, out of his parts living streams of waters will flow. Now he said this in regard to the spirit, whom those who had faith in him were about to receive, for as yet there was no spirit, because Jesus had not yet been glorified. [Hart's New Testament] And this is speaking of the Holy Spirit—what we call the Holy Spirit—because of course we have spirit, we’re born with spirit, because we have the Fullness of God within us, the First Order of Powers. But he’s talking of the Third Order of Powers, the army of Christ that comes after Jesus is “glorified.” And glorified means risen from the dead, ascended into the sky in front of hundreds of witnesses. And glorified means that Jesus is living Above, just as we will all be living Above, in a glorified body, in the presence of the Father. Now, the promise that Jesus referred to—he was quoting out of the Old Testament—something that all of the listeners in his audience already knew. And it’s from Isaiah 12:3 that says, Therefore with joy will you draw water from the wells of salvation. The water that is being drawn is this water that’s being referred to, that we’ve been discussing, out of Ezekiel 36:24—28. That is the living water, the mayim tehorím—the Holy Spirit that bathes us now within and without. We draw the living water of the Third Order Powers into us. This is why accepting the mission of the Christ into your innermost being is essential, because there’s no other way to wash away the memes, the obscurations of the world around us that confuses us and causes us to forget. We’re born with a noble nature. We’re born as Second Order Powers, directly from the Fullness above, but we get lost in the confusion of this world that is created and run by the Demiurge. We forget our ethereal origins. We forget about the Father. We forget about the Aeons and the Fullness of God. The spirit that we’re born with becomes smothered, smothered by the worldly memes we cling to and that cling to us. The living water that comes into our new softened heart can only come when you relinquish the ego that is causing you to hold on tightly to those memes, all those false promises that the world gives. They will not save you. They will not make you happy. They might give you a momentary piece of pleasure when something arrives in the box from Amazon on the front porch, but as soon as you’ve used it, it’s just another thing. But the living water never dies. It’s living waters from the Father flowing all the way downstream through the Son, through the Fullnesses, and only through Christ inside of us can we be washed, baptized from within to loosen the hold. So, the lev chadásh, renew your psychic heart, captures the same teaching that the Tripartite Tractate teaches—that the psyche must be reoriented and made stable. The ruach chadashá, awakening within you the spirit that is from Above, is the same as activating the pneumatic seed, as we say in Gnosticism, not a moral reform. The lev basár, a living heart, soft, able to receive the light, receptive, this is the Tripartite Tractate’s softened, harmonized psyche, that can receive the pneumatic imprint of Christ. And the divine seed will rise within you and rule in peace is what the Tripartite Tractate says of the pneuma ruling through the psyche once integration occurs. So, this is the Gnostic paraphrase then of Ezekiel 36:26—28: I will renew your ego's psychic heart, and I will awaken within you the pneumatic spirit—the One Self that flows from above. I will remove the heart hardened by the archons and the never-ending war, and I will restore your Second Order heart, soft, receptive, and able to receive the light. Through this new heart and new spirit, the divine seed of the Christ within you will rise and rule in peace. That’s just another way we could say the phrase in Ezekiel, in a more Gnostic way. It’s a bath, loosens the hold, washes away those memes, those sins, as the church likes to call it. But it’s more than just your mistakes and your problems. It’s all the stuff that we have around us. That is the job of the Christ, to open our eyes to our original Second Order power, to live within us, to correct our mistakes, to correct our faulty algorithms, to protect us from this demiurgic immersion that we find ourselves in, in this material world. We Second Order Powers are the children of the Aeons of the Fullness, who are themselves the Totality of the Son. The Third Order Powers are the army of the Christ, who represents all of the Powers of the ethereal plane, individually and collectively working for our redemption. Step aside. Take your ego off the throne. Take the Demiurge off the throne, if you’ve enthroned it. Put down your idols. Push away your possessions, at least long enough to allow the Third Order Powers to come in. Ask the Christ to come in and wash you with the Holy Spirit. Invite the Holy Spirit, the army of the Third Order of Powers, into your organism, literally, and it will cleanse you. It will wash you. Walk in the Spirit of God. Let your eyes be opened to the truth. We’ll talk more about this again. Until then, God bless us all, and onward and upward. Please enable JavaScript in your browser to complete this form.Name *FirstLastEmail *Stripe Credit Card *Choose your item *Item A - $10.00Item B - $25.00Item C - $50.00Total$0.00Submit

Kicking off our new teaching series through the book of Exodus, Tom explores how the Exodus story echoes through the whole of Scripture - from Genesis to Revelation - until we meet the source of the sound in full volume on page one of the New Testament: Jesus of Nazareth.

Photo credit: Jerry Wierwille. In this second episode you’ll hear the second half of the debate: rebuttals, open discussion time, audience questions and answers, and closing statements. Subjects discussed include: traditional, Chalcedonian views about Christ’s two natures and whether these imply one too many persons the worship of Jesus which claims are essential to the gospel whether an immortal being can die the meaning of theos (god or God) as applied to Jesus in a few New Testament passages whether it is coherent to suppose anyone is both human and divine John 8:58 Jesus’s faith in God whether a Protestant should trust the “ecumenical” councils practical and spiritual consequences of viewing Jesus as God’s human Messiah vs. as a Godman Some of the arguments for Jesus’s full deity deployed by Dr. Bird here are addressed in my UCA Conference presentation in Sydney, about a week after this Melbourne debate. And many of the topics are also covered in my newly released book Monotheism, Heresy, and the Bible (UK)–such as the meanings of theos in the New Testament (ch. 1). Links for this episode: Tuggy, Monotheism, Heresy, and the Bible Dr. Michael Bird's YouTube channel Dr. Bird's blog, Substack Exposing The Council of Nicaea with Dr. Dale Tuggy (UCA UK Conference 2025) Dale Tuggy – What John 1 Meant (UCA Conference 2021) Dale Tuggy and James White debate: “Is Jesus YHWH?” Dale Tuggy vs James White | John 1 Is Not Trinitarian podcast 291 – From one God to two gods to three “Gods” – John 1 and early Christian theologies Bock and Loke on Jesus's “blasphemy” in Mark 14 – Part 2 a reading of Philippians 2:5-11 podcast 227 – Who Should Christians Worship? A letter from the Lord Jesus: About God and Me (Revised) https://youtu.be/l_ZeKzAvaYg?si=4DXENxVYIQIqTkZp Hurtado on the early worship of Jesus Larry Hurtado on early Christians' worship of Jesus podcast 333 – The Arguments of “God's Death” Kermit Zarley on “My Lord and my God.” Tuggy, “Craig’s Contradictory Christ,” TheoLogica, 2023 podcast 343 – Craig's Contradictory Christ – Part 1 podcast 344 – Craig's Contradictory Christ – Part 2 Jesus's argument in John 10 podcast 143 – Dr. Timothy Pawl's In Defense of Conciliar Christology – Part 1 podcast 144 – Dr. Timothy Pawl's In Defense of Conciliar Christology – Part 2 podcast 63 – Thomas Belsham and other scholars on John 8:58 podcast 235 – The Case Against Preexistence Romans 9:5 @ biblicalunitarian.com podcast 146 – Jesus as an Exemplar of Faith in the New Testament Will Barlow – The “Throne Room Problem” – Responding to Trinitarian Claims about John 12:41 Scott Williams, “Discovery of the Sixth Ecumenical Council's Trinitarian Theology: Historical, Ecclesial, and Theological Implications” podcast 334 – “Who do you say I am?” podcast 11 – Tertullian the unitarian Thomas Gaston – Dynamic Monarchianism: The Earliest Christology (book) This week’s thinking music is “Ship of Theseus (Instrumental)” by Lemon Knife.

In the New Testament Jesus seems to back David up. Jesus says, “Blessed are the pure in heart, for they will see God.” It sounds like Jesus, like David, is saying there's a way to see God … and it can be a good thing for you … but no one is qualified. It feels like they are revealing the secret to access … but you can't meet the terms. But what if you want it? What if you want to see God and you want it be good? I don't know if that's on the list of things that one day you hope to see. But if we are all going to see God, sooner or later, and if there is a way for that to be a good thing, then maybe we need to figure it out.

This episode consists of our opening statements. In my opening statement (slides here), I first briefly explain why a trinitarian should not want to identify Jesus and God. I assume that when my opponent says that “Jesus is God” he means that Jesus is fully divine/has the divine nature. I then explain a terrible problem of the official Christology of the Council of Chalcedon in 451: the implication that the divine nature of Christ is a someone (self, person) and the human nature of Christ is another someone (self, person). They try to fix this by asserting that there is only one someone there, but that’s no real solution. I then explain how later, the fully developed Chalcedonian catholic tradition does solve this problem by saying that Christ’s “complete human nature” (human type of body + human type of soul), is not, because of its “assumption” by the divine nature/eternal Son/Word, a human person. But this clashes with the clear New Testament teaching that Jesus is a man/human person. It is no help to say there there is a “human” person here, meaning a divine person who now bears some mysterious relationship to a human type of soul and a human type of body which don’t compose a human person. The problem is only exacerbated by the sixth ecumenical council in 681 at Constantinople, which seems to make each of Christ’s natures a person/self/someone by saying that each has a will (an ability to choose). Against this messy, catholic Christology I set out the clear New Testament teachings that the one God is (only) the Father himself, and that Jesus, his Messiah/Christ, is a miraculously conceived man, a human person born to Mary who did not have a biological human father. Properly trinitarian (tripersonal-God-involving) ideas seem to have originated in the latter half of the 300s, and so are alien to the thought world of the New Testament. Against various later speculations, the New Testament Jesus is the Messiah (a.k.a. the Son of God), a man, not an additional, lesser god to the one true god (the Father), or the same god as the Father, or a “divine Person” in an imagined triune god. I then explain five qualities which according to the New Testament Jesus has which rule his being fully divine. About Dr. Bird’s claim in his book Jesus Among the Gods that the New Testament Jesus is an ungenerated or unbegotten god, I point at that this is contrary to catholic traditions that say the Father “eternally generates” the Son. He also says there that the New Testament Son is supposed to “a Jewish god,” but, I object, that would make him the Jewish god, and so, the Father/Yahweh. I then lay out four lines of evidence that the New Testament authors did not think Jesus to be fully divine, and rebut Dr. Bird’s claim that early Christian theology should be seen as “incipient trinitarianism.” Dr. Bird says that he holds Jesus to be the second Person of the Trinity because this is what best makes sense of all of Scripture. The Bible teaches monotheism, that there is, strictly speaking, only one god, the creator, Yahweh. He points out that the Alexandrian Jewish philosopher-theologian Philo rejected the possibility of a human becoming a god and the possibility of God becoming a human. He suggests that if Philo had read John 1:1-14 he would have accepted all but the final verse. The author of the Fourth Gospel, Bird says, believes that Jesus in the eternal, divine Son, the Word–not (only) a man attested by God. The one God is known through his actions and is said in the Old Testament to create by his word and by his wisdom. Also, “the angel of the LORD” seems to be both God himself and someone else–a contradiction, or maybe a merely apparent one, a paradox. New Testament authors, he suggests, did not consider Jesus to be only human. In particular, the give him religious worship. They all thought Jesus to be “divine”–the only question was: In what sense? As Thomas said (John 20:28), Jesus is his god. Jesus is worthy of our worship. Paul closely associates together Jesus and God, often mentioning them together. Engaging with Jesus is engaging with the divine. Jesus in the New Testament doesn’t claim to be God, Bird argues, but texts like Mark 1:1-3, where the author applies a Yahweh text to Jesus, imply that he is Yahweh returning to Zion. Again, in Mark 2 we see Jesus forgiving human sins, which only God can do. And in Mark 14, before the high priest, Jesus claims that he will be co-enthroned with Yahweh, so that Jesus has divine authority. And John 1 teaches that God’s Word is one and the same with the man Jesus. Philippians 2 teaches the full deity of Jesus and says Jesus is worthy of worship–and so we see that Jesus participates in the divine identity. In 1 Corinthians 8:4-6, Bird says, Paul gives a revised, duality-including version of the Shema. And in Hebrews 1:3 Jesus is a representation of God’s own being, not a mere man. This Jesus has a unique relationship with the Father, enabling us to have a relationship with him. His opponents understood (John 10:33) that he was claiming ontological equality with God. Thus in Revelation 5 we see the Lamb getting the same worship that was given to God Almighty in the vision of Revelation 4. But Jesus does not deserve that worship unless he is fully divine. It would be blasphemy to worship Jesus if he were a creature. Jesus’s full divinity is also implied by prayer to Jesus. Of course, it took mainstream tradition a few centuries to work it all out. But Bird cites Eusebius the historian, Melito of Sardis, the Sibylline Oracles, Justin Martyr, and Ignatius of Antioch as early recognizers of the deity of Christ. He also mentions two pagan testimonies of the early worship of the Son–yet more support for “early high Christology.” Bird says that he’s not impressed with analytic theology, but at any rate, many analytic theologians are trinitarians, such as Oliver Crisp. He says that he is an exegete, historian, and theologian, suggesting that he is more qualified to answer historical questions about early Christianity. In his view early Christians closely associated Jesus with God and thought Jesus was “from the same source of divinity.” Trinitarian theology, he suggests, is not so much taught in the Bible as it is a hermeneutic, a way of reading it, a way of making sense of what the Bible as a whole affirms and denies. He points out that it does better, for instance, than modalism when it comes to reading the accounts of Jesus’s baptism. Contrary to what I said it my opening, Dr. Bird says we should think and take comfort in the fact that God was and is one of us, mentioning this 1990s song. In this way, he says, God moved from empathy to sympathy. This was far greater, he says, than sending “a super-human Messiah” to help us. Finally, while conceding that some early Christians may have thought something like what I presented, he suggests that the closest analogue to the Christology I presented was the Christology of the pagan Neoplatonist and critic of Christianity Porphyry, who acknowledged Jesus as (only) a pious and wise man. Bird’s Christology, he suggests, far better fits the Bible and the facts of history. Which side put forward the better opening case, and why? Leave us a comment below. Here below is the UCA-produced video. Special thanks to Canterbury Christadelphian Hall for hosting and recording this debate, and to UCA Podcast host Mark Cain for his expert help in producing the audio for this episode and for the video. https://youtu.be/tJKFqF7lYKY?si=KIfP2ez2tekxkztH Links for this episode: Dr. Michael Bird’s YouTube channel Dr. Bird’s blog, Substack Bird, Jesus Among the Gods (interview on Transfigured) Bird, Evangelical Theology, 2nd ed. Ehrman, Bird, and Stewart, When Did Jesus Become God? podcast 270 – Origen's “one God” podcast 348 – Novatian's On the Trinity – Part 2 – Two Thieves and Three Arguments podcast 277 – Was Christ tempted in every way? podcast 391 – Jesus' Temptations and Ours – Part 1 – Luke 4 podcast 392 – Jesus' Temptations and Ours – Part 2 – Things Apologists Say podcast 384 – Mainstream Christian Theologies in the Late 100s – Early 200s and Early Trinitarian “Fool's Gold” podcast 381 – Mainstream Christian Theologies in the year 240: What Trinitarian Apologists Don't Know Tuggy, Nicaea at 1700: Myths vs. Reality podcast 291 – From one God to two gods to three “Gods” – John 1 and early Christian theologies biblicalunitarian.com Catholic Theologian Hans Küng on New Testament theology This week’s thinking music is “Ignite! (instrumental)” by Lemon Knife.

This is a question Pastor has received over and again throughout the years, "Will our bodies be resurrected?" The answer is "yes!" Even through there is biblical teaching and a recognition of the resurrection by believers throughout the centuries, there are still many questions from believers and non-believers when it comes to the future resurrection.    Resurrection: Doubt and Denial existed among the educated elite (Acts 17:32), religious elite especially the Sadducees (Matthew 22:29), and church members (1 Corinthians 15:12) Old Testament does not say a lot about the resurrection, but there are mentions of it and people did look forward to the resurrection.  Job is one who looked to the resurrection (Job 19:25-27), as did Solomon (Ecclesiastes 3:11), Isaiah (Isaiah 26:19) and Daniel (Daniel 12:2) Jesus' Teaching in the New Testament - Jesus was clear that resurrection was what was ahead for believers. Jesus talked of the resurrection of both the good and the evil (John 5:28-29), the resurrection comes on the Last Day (John 6:40), Jesus talks about His identity being tied to the resurrection (John 11:25-26). The clear declaration of Jesus is that we will be raised! There is a tie between Jewus' resurrection and the resurrection of those of us that follow Him. There are consequences if we don't believe (1 Corinthians 15:13-14), the implications of the resurrection - our salvation is dependent on the resurrection of Jesus. Jesus' resurrection guarantees that we also will rise (1 Corinthians 15:16-18), and Jesus is the "First Fruits" of those who will rise from the grave (1 Corinthians 15:20-23),  What Kind of Body are we going to have?  The New Testament gives us only a glimpse of what our bodies will be like, God has not yet revealed fully what it will be like (1 Corinthians 2:9), there is an analogy of the seed that is used to describe the resurrection (1 Corinthians 15:35-36), we also learn that our bodies will be transformed from a perishable body to an imperishable body and that it is beyond our ability to comprehend (1 Corinthians 15:43-44), Continuity will continues as we will be able to recognize each other, irregardless of the change that will happen. What it it will all be like is not yet known, but we know we will be like Christ and will see Him as He is - risen! (1 John 3:2-3), and because of Jesus we have the Final Victory (1 Corinthians 15:55-57)   When we realize the resurrection is what is ahead for us as believers, the outcome is that we want to serve the Lord even more faithfully, to concentrate on the things that are important to eternity, to be immersed in the things of God, to love our Creator, to love Jesus, love the Holy Spirit and to love others (even our enemies).    Knowing what we know about resurrection, calls us to a dedicated life as a follower of Jesus.  We are not called to sit back and wait for the end, we are called to be people of faith and prayer, a people of goodness and generosity, of faithfulness and kindness.  We are to be a people who mirror the very nature of our Jesus in the way we deal with one another and the world.    Our victory through Him is what we hold on to and eagerly anticipate. We will be raised to be in God's presence forever!     Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE.   Check out this video series from our website: https://www.awakeusnow.com/whats-the-answer   Join us Sundays  https://www.awakeusnow.com/sunday-service

In this episode, we confront a common—but incomplete—view of Jesus. Many of us have embraced Him as Savior—sin forgiver, debt payer, ticket to heaven—while missing the dominant message of the New Testament: Jesus as King. The word Χριστός (Christos), translated “Christ,” wasn't originally a last name—it was a royal title meaning “Anointed One.” From the very beginning of His ministry, Jesus announced the arrival of God's reign and rule. His core message was clear: The time has come. Repent. Seek first the kingdom. We unpack repentance not as guilt-driven shame, but as a thoughtful change of mind—a shift in allegiance. In a world where people were forced to pledge loyalty to Rome, Jesus offered a better King. One who serves instead of being served. One who sacrifices instead of demanding sacrifice. At the root of our resistance to surrender is distrust—the ancient lie that God cannot be trusted with our deepest happiness. That's why Jesus teaches us to pray, “Your kingdom come, your will be done.” God's reign advances wherever His will is lived out through us. So the question becomes: Where are you resisting King Jesus? What are you holding onto? Because whatever you refuse to surrender may actually be ruling you. Jesus didn't just come to save you from something—He came to lead you into life under the good and trustworthy rule of a perfect King. Topics Covered: -The royal meaning of “Christ” -Repentance as a shift in allegiance -Jesus' upside-down model of kingship -Why trust is at the center of surrender -What it means to seek first the kingdom Read along with our chosen scripture: Mark 1:15; Matthew 6:9–10, 25, 31–33 The Main Idea: People all over the world claim to be Christian, based on a belief that Jesus is the ultimate king. But at times, we can find ourselves living in defiance of the very king we swear allegiance to. --------------------------------------------------------------------------------------------------------------- We are an alternative to church as usual. Our Sunday worship service is approximately a 75-minute experience designed to introduce people to the message of Jesus and equip believers to live their lives in response to the Gospel while their kids enjoy one of our safe children's environments. Centerpoint is designed to meet you wherever you are on the journey whether you are just checking out the "church thing" or you are a committed Christ follower. Centerpoint is a casual environment that combines today's music with creative media and relevant teaching. We hope you will visit us at Centerpoint Church regardless of what your past church experience has looked like.

Chapter 6 in Hebrews today highlights the example of Abraham and his faith in God.  The events of his life illustrate the need for patience in waiting for God to fulfil his promises – and so we read, “Abraham, having patiently waited, obtained the promise” [Ch. 6 v.15]. The account in Genesis shows how he and his wife Sarah's faith was tested to the limit before God's promise was fulfilled and Sarah herself gave birth to a son. This illustrates the ways of God in dealing with those he has called to serve him.  His purpose will be fulfilled in His time. This world is now so evil it offers us no future, not that it ever did.   Today's world has virtually nothing of any spiritual value; we see an ever more chaotic state of affairs in so many countries, political conflict is increasing in democratic countries.      Against this background, how true are the words we read in Hebrews about the certainty of the promise of God that “we who have fled for refuge might have strong encouragement to hold fast to the hope set before us.  We have this as a sure and steadfast anchor” [Ch. 6 v.18,19]. Maybe we have not sensed (as yet) that we “have fled for refuge”?  Will we feel motivated for such action when the situation reaches that stage?We thought of this in contrast to the mariners in the ship with Jonah as we read today of their desperation when “there was a mighty tempest of the sea, so that the ship threatened to break up” [Ch.1 v.4], just as this world threatens to break up with the nations becoming more disunited than ever – within themselves and between one another.In the New Testament Jesus makes a strange statement in response to “the scribes and Pharisees … he answered them, An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah” [Matt.12 v.38,39] ; he states  that just as Jonah was in the “belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” [v.40].How few still believe that sign – and that Jesus died and rose again?  Yet the history of the rest of the First Century and thereafter defies explanation if that did not really happen.  This fact is “a sure and steadfast anchor” as to the reality of the foundation of our faith as the tempests of this world grow ever greater.

Worship rituals are interspersed between the conquests in Joshua. This leads to a Sabbath School lesson emphasis on the need to prioritise time with God even amongst adverse circumstances. But reading the book of Joshua suggests that the Israelites may not have seen these events in this context. We've already seen how the military and religious aspects of entering God's Promised Land were entwined in ways that make us a bit uncomfortable. We're drawn to words of the great Joshua of the New Testament - Jesus himself - which seem to provide greater clarity.

We often try to break God down into digestible percentages. Part love, part wrath, part justice, part mercy. But, truthfully, God isn't divided at all. In this episode, we explore the danger of reducing God to a pie chart of attributes and instead look at how Scripture presents a God who is fully holy, fully loving, fully just—all at the same time.We'll wrestle with common theological tensions, like how a good God can express anger or judgment, and why understanding His wholeness is essential for forming a resilient faith. This conversation takes us from Cain and Abel's offerings to Eden's exile, through Romans 1 and all the way to the cross—where God's wrath and mercy met in perfect harmony.If you've ever struggled with the idea of “Old Testament God” vs. “New Testament Jesus,” or found yourself asking how love and justice can coexist, this one's for you.Let me know if you want this adapted for Apple Podcasts or your website too!

Something recoils in all of us at the sight of blood. Some may even faint when they see it. So when we open the Bible and find so many references to blood, it can be a bit disturbing. In the Old Testament animals are sacrificed and their blood sprinkled on people and things, and in the New Testament Jesus uses shocking analogies involving His own blood (Jn 6:53-56; Mt 26:27, 28) and his apostles went on to refer to His blood repeatedly in their writings (Ac 20:28; Ro 3:25; 5:9; Eph 1:7; 2;13; Heb 9:12; 1 Pe 1:2; Jn 1:7; 5:6; Rev 1:5). So, we need to ask, "Why all this talk about blood?" Is it necessary, or can we assume it was just an ancient way of expressing a spiritual truth that we today prefer to describe with different language? In this study we'II look at what the Bible says about blood in order to understand why it's so important. Then we'll look at how blood was applied in the Old Testament and later on in the New Testament. And, finally, we'll examine how believers today can apply the power of "the blood" to their own lives. To receive a free copy of Dr. Steve Schell's newest book Study Verse by Verse: Revelation, email us at info@lifelessonspublishing.com and ask for your copy at no charge!  Also check out our website at lifelessonspublishing.com for additional resources for pastors and leaders. We have recorded classes and other materials offered at no charge.  

Fourteen scriptural reasons Jesus is not fully divine.

Is God's grace conditional? Is the Old Testament God different than the New Testament Jesus? Why does God punish his people? In today's episode, Jensen shares how 1 Kings 9:1-9 reminds us that our God has been gracious from the beginning of the story. If you're listening on Spotify, tell us about yourself and where you're listening from! Read the Bible with us in 2025! This year, we're exploring the Historical Books—Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings. Download your reading plan now. Your support makes TMBT possible. Ten Minute Bible Talks is a crowd-funded project. Join the TMBTeam to reach more people with the Bible. Give now. Like this content? Make sure to leave us a rating and share it so that others can find it, too. Use #asktmbt to connect with us, ask questions, and suggest topics. We'd love to hear from you! To learn more, visit our website and follow us on Instagram, Facebook, and Twitter @TenMinuteBibleTalks. Don't forget to subscribe to the TMBT Newsletter here. Passages: 1 Kings 9:1-9

In this episode, we explore two powerful moments of rejection in the New Testament: Jesus being turned away in His hometown of Nazareth and by the people of the Gadarenes. What do these rejections reveal about human nature, spiritual blindness, and the cost of truth? Then we shift to the Apostle Paul's unexpected call to Macedonia—a reminder that divine redirection often follows human rejection. Join us as we reflect on how God's purpose prevails, even when the world says “no.”

Here is a professionally written SoundCloud description of the sermon, trimmed to under 4,500 characters (total: 4,482), while maintaining the SEO-rich keywords and clear, compelling tone for discoverability: ⸻ In this sermon from Flourishing Grace Church, Lead Pastor Benjer McVeigh explores one of the most intense and revealing moments in the New Testament: Jesus' healing of a demon-possessed man in Luke 8:26–39. This unforgettable story—often known for its strange detail involving a herd of pigs—is far more than a shocking narrative. It is a profound demonstration of Jesus' authority over darkness and his power to bring people from spiritual death to life and purpose. Benjer teaches that surrendering your life to Jesus is not a one-time decision for moral improvement—it is a radical transformation. Drawing from both Luke 8 and Ephesians 2:1–10, the message calls listeners to recognize that apart from Christ, we are spiritually dead—trapped in sin, following the world's ways, and disconnected from our Creator. But God, rich in mercy and full of love, makes us alive in Christ and gives us a new identity and mission. This gospel message isn't based on merit or behavior; it's a gift of grace received through faith in Jesus. Through this sermon, we are challenged to see ourselves in the man from Luke 8—isolated, broken, and lost until Jesus steps into our story. The man is not only healed, but he's restored and given purpose. Jesus tells him to return home and declare all that God has done for him. This is the call for every follower of Jesus: to not just receive salvation, but to live with purpose, proclaiming God's mercy in our words and actions. Benjer shares testimonies from historical Christian figures like Augustine of Hippo, Fanny Crosby, C.S. Lewis, and Corrie ten Boom, showing how real people from all walks of life have experienced the same transformation—moving from death to life and then into mission. Whether through dramatic encounters or quiet surrender, the pattern is the same: grace saves, and grace sends. The sermon also confronts the misconception that only the spiritually elite or morally qualified can be used by God. Pastor Benjer explains that it's often those who feel the least worthy who are the most powerfully used by God—because it's not about our strength, but about Christ's finished work. Just like the healed man who had only been with Jesus for a few hours, anyone who has encountered God's grace is already equipped to tell others what God has done. As the message concludes, listeners are invited to reflect honestly on their spiritual condition. For those feeling stuck, broken, or far from God, the invitation is simple: say yes to Jesus. He stands ready to bring you from death to life. And for those who have already surrendered to Jesus, this is a call to rediscover your purpose—to declare boldly and joyfully how much God has done for you. If you've been searching for sermons about spiritual warfare, gospel transformation, freedom from sin, and finding your purpose in Christ, this teaching is for you. It speaks to seekers, skeptics, and believers alike. Whether you are new to faith, returning after years away, or simply need a reminder of the depth of God's grace, this message will meet you where you are. Let this teaching renew your heart, challenge your assumptions, and ignite a deeper passion for living in the freedom and calling that Christ has secured for you. Jesus brings us from death to life—and into purpose.

The good news of Christianity is that we can all have hope no matter how bad or sad life and the world may be. ‘Hope is being able to see that there is light despite all the darkness,' said Desmond Tutu, one of the leading opponents of Apartheid in South Africa.    Pastor Wes Richards' first book called ‘Hope and a Future: a story of love, loss and living again' tells how his family was restored after grieving the loss of a much-loved wife and mother. It's been translated into Spanish and Portuguese and the feedback received shows that hope is a universal need. Everybody needs hope, from the least to the greatest.    This week in the VE Day 80th anniversary celebrations, Winston Churchill's inspiring words of hope have once more been broadcast to millions. Yet as he grew older and again became Prime Minister, the great man was himself in need of great hope as he faced the post-war years of new domestic and global social, economic and political challenges. In 1954 he invited Billy Graham to Downing Street for a 20-minute meeting after hearing of the great crowds that had gathered to listen to the evangelist in Wembley and other stadiums. Although they overran their allotted time, Churchill told Graham to keep speaking, and the evangelist affirmed that God was the only hope for the world and for us individually.   You don't have to be a Billy Graham, however, to spread the good news as a remarkable Bible story in 2 Kings 6:24-7:6 shows us. In 2 Kings 7:9, four outcast lepers: ‘said to each other, “We're not doing right. This is a day of good news and we are keeping it to ourselves.”' This is a story that has many applications for us today:  1. People desperately need hope (2 Kings 6:28-30) 2. Today is a day of hope (2 Kings 7:1-9; Luke 2:10-11; John 6:35; 2 Corinthians 5:17; Psalm 103:3; 1 John 1:9; John 14:6; John 8:12,36; Luke 4:18-19; John 11:25) 3. We have a responsibility to share the good news of hope (2 Kings 7:9-16; 2 Corinthians 5:20 & 6:2) Apply  1. People desperately need hope. They were people who had been through extremely tough circumstances. This story is set in the 9th century before Christ and, not for the first time, Israel was a nation under attack. An entire city, Samaria, was under siege. Ben-Hadad king of Aram to the north of Israel wanted to starve them into submission. The siege lasted so long that ‘there was a great famine in the city.' The economy was shattered, and inflation rocketed, like it has done in many failed states. As food was so scarce they were people who had lost their way morally and spiritually. They were desperate and moral values were thrown out. Anything went and the people resorted to cannibalism (2 Kings 6:28), just like in World War 2, particularly during the long siege of Leningrad. All kinds of things happen when moral values collapse. They were people who saw no way out of their pain, where death and despair stalked the city and those in authority had no answer (2 Kings 6:30). The King tore his clothes, his close advisors were depressed and cynical, declaring not even God could help them. Today there is a great famine in many developed nations as well as literal famines in other nations. People are starved of Love: family break up is at record levels. So many suffer abuse, cruelty, pain and heartache in their homes. People are starved of Direction: they don't know where their lives are headed. They too lack a moral or spiritual compass. People are starved of Meaning: suicides are up, particularly amongst the young, because of a sense that life has no meaning or purpose. People are starved of Hope: they are worried and depressed about the future. Many people indeed lead lives of quiet desperation. However, there is hope!  2. Today is a day of hope. The answer to the hopeless situation did not come from a political ruler but from a prophet of God. Elisha was a man who knew the character of God and the reality of the power of God. And he had a word from God that there was about to come a big turnaround in the economy because there would very quickly be a big change in their circumstances (2 Kings 7:1). Sky high prices would drop because there would be more than enough supplies for everyone, the famine would end, and people would suddenly have real reason to hope. So these four desperate lepers wandered into enemy lines only to find the enemy forces had fled leaving food and provision everywhere (2 Kings 7:3-9). They couldn't believe it, but it was true. Their famine was over! Today also is ‘a day of good news.' And that good news is not coming from the politicians or the press but from those who understand what Christianity is all about. For good news is at the heart of Christianity. When Jesus came into the world it was a cause for celebration (Luke 2:10-11). The good news of Christianity is that when everything seems lost and hopeless we can be rescued. You don't have to just exist. You don't have to be so empty. You don't have to be trapped by your circumstances. You don't have to stay depressed. Your famine can end (John 6:35). Instead of emptiness and sadness, you can be filled with love, joy, peace when you have an encounter with the Holy Spirit who makes Jesus real to us. You can have a new start (2 Corinthians 5:17). God can make all things new by changing you from the inside out. You can be forgiven for your wrongdoing, even if you have some big regrets in your life (Psalm 103:3; 1 John 1:9). You can find meaning and direction (John 14:6; John 8:12). You can discover a whole new life of freedom (John 8:36). No habit, addiction, problem or sin needs to hold you captive. You can be free from fear and guilt and shame, freed to be all that God meant you to be. You can experience great favour (Luke 4:18-19). God wants to bless you with His goodness and mercy all the days of your life. You can be blessed in your emotions, your body, your spirit, your finances, your family and in every area of life. You can be confident of a secure future (John 11:25), with hope for this life and the next. So how are people going to get to know that they have hope and a future? That's up to you and me.  3. We have a responsibility to share the good news of hope. The four lepers in the story had their own needs met and were really enjoying themselves. But then they thought of all the starving people back in the city (2 Kings 7:9-16). They told them an amazing message of hope. At first people were skeptical, as many are today. But then they decided to investigate for themselves, and they found out it was all true. There was good news after all. The whole city was saved because a few people were bold enough to share the good news. In the New Testament Jesus commanded his disciples to spread the good news to everyone everywhere. Every Christian has a responsibility to communicate this message of hope (2 Corinthians 5:20). We need to do this personally, spreading the word to your friends, family and contacts. We need to do this urgently like the lepers who knew how desperate people were for hope, so they reported the news 'at once'. There is no time to lose in giving people hope (2 Corinthians 6:2). Today you can discover the good news of the hope that Jesus offers and then you need to become an ambassador of hope.  

Scripture ReferencedMatthew 7:12 “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets. Old TestamentGod with our first parents in the garden (Genesis 1-2)Sin as separation from God (Genesis 3)Pillar of Fire, Cloud – God with and leading his people (Exodus 13, 14)The ancient tabernacle – the presence of God among the people in the camp (Exodus 26)Moses' confidence in the Exodus was only if the presence of God went with the people (Exodus 33:12-16)Promise of presence – I will be their God, they shall be my people (Ezekiel 37:15-28)The Temple – where God's presence dwelled (2 Chronicles 5)New Testament Jesus was called Emmanuel – God with us (Matthew 1)The Word became Flesh – The Son of God dwelling/tabernacling with humanity as one of us (John 1:1-3, 14)Jesus the New Temple (Mark 11)The Church as a place of presence (Ephesians 2:11-22, 1 Corinthians 3:16-17)The Communion Table as a place of presence and fellowship (1 Corinthians 10:14-22, Revelation 3:20)He is with us in his mission (Matthew 28:18-20)He will never leave or forsake us (Hebrews 13:4, 5)The Kingdom of Heaven – The dwelling place of God in man (Revelation 21:3)

The message of redemption is central to the New Testament—Jesus came to fulfill God's plan of salvation, paying the price for humanity's sins. Pastor Daniel Stevens explores key events, from John the Baptist's call to repentance to Jesus' life, crucifixion, and resurrection. Through Christ, God's Kingdom is revealed, offering freedom, grace, and a path to redemption for all.Jesus didn't come to condemn but to seek and save the lost. His mission was to transform hearts, moving beyond rules to a faith rooted in love and understanding. As we remember His sacrifice through Holy Communion, we embrace the true meaning of redemption—our sins aren't just forgiven, but fully paid for. Let's walk in that freedom and share this powerful truth!#JesusSaves #RedemptionRoad #PowerOfGrace #FaithInAction #NewLifeInChrist #ForgivenAndFree #KingdomCome[ Video Version ] / [ Sermon Notes ]STAY CONNECTEDSermon Podcast: https://sermons.goodhope.agInstagram: http://instagram.com/goodhopemnFacebook: http://fb.com/goodhopemn 

The message of redemption is central to the New Testament—Jesus came to fulfill God's plan of salvation, paying the price for humanity's sins. Pastor Mike Stevens explores key events, from John the Baptist's call to repentance to Jesus' life, crucifixion, and resurrection. Through Christ, God's Kingdom is revealed, offering freedom, grace, and a path to redemption for all.Jesus didn't come to condemn but to seek and save the lost. His mission was to transform hearts, moving beyond rules to a faith rooted in love and understanding. As we remember His sacrifice through Holy Communion, we embrace the true meaning of redemption—our sins aren't just forgiven, but fully paid for. Let's walk in that freedom and share this powerful truth!#JesusSaves #RedemptionRoad #PowerOfGrace #FaithInAction #NewLifeInChrist #ForgivenAndFree #KingdomCome[ Video Version ] / [ Sermon Notes ]STAY CONNECTEDSermon Podcast: https://sermons.goodhope.agInstagram: http://instagram.com/goodhopemnFacebook: http://fb.com/goodhopemn 

Basic Bible Study | John 1:1-18 and Luke 1:5-80 (Part 2) This is part 0 of 6 In today's podcast, join Chris and Robyn as they continue their discussion in Matthew, Mark, Luke & John. Here is a breakdown of what was discussed: - a closer look at Matthew, Mark, Luke & John - 400 years passed between the Old & New Testament - Jesus' ministry lasted over 1,000 days “If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9) ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ABOUT Opening a Bible for the first time can be intimidating. Join Amy & Robyn in an easy-to-follow discussion. This Basic Bible Study is perfect for beginners & those who have never read the Bible. Look for new podcasts every Tuesday & Friday! ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ BIBLE RESOURCES https://biblehub.com/ https://www.bible.com/ http://betterdaysarecoming.com/bible/pronunciation.html https://biblespeak.org/ ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ FACEBOOK https://www.facebook.com/mybasicbiblestudy WEBSITE http://www.mybasicbiblestudy.com ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ You can contact us via e-mail or regular old snail-mail: Basic Bible Study 7797 N. 1st St. #34 Fresno, CA 93720 basicbiblestudy19@gmail.com ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Leviticus 19 can be summarised in one verse. Verse 19 of this chapter says, “You shall love your neighbour as yourself”. This is sometimes called the golden rule – stated another way it could be said, “Do unto others as you would have them do unto you”. In the New Testament Jesus highlighted this teaching in Matthew 22:36-40. Paul explains it in Romans 1:8-10; and James describes it as the royal law in James 2:8-13. Every command in Leviticus 19 is designed for the protection of the weak and the benefit of the entire nation. Everyone who lived by these principles would fulfil each of the Ten Commandments from the sixth to the tenth commandment. You would not bare false witness if you loved your neighbour; nor would you steal or kill. Therefore love is the fulfilment of the law – its crowning pinnacle.

Christine Darg: In at least 7 events in the New Testament Jesus instructed silence about his miracles or identity. Why? We explore this and other topics concerning End-time prophecies.

The New Testament standard is the highest possible standard. In the Old Testament we were given the minimum requirement and failed. In the New Testament Jesus gives us the highest requirement, the ultimate goal for our transformation into children of God. We would still fail,  if not for his help,  for the power of God is offered to us to transforms us into His likeness. 

In the Old Testament we read how often there were bad kings on the throne in Jerusalem that corrupted the people, or were corrupt because of the people, kings like Manasseh, yet God – from our human perspective – kept delaying in acting to destroy the Holy City and its Temple. Then in the New Testament Jesus wept over Jerusalem and forecast its destruction and that of the Temple.  Yet 40 years elapsed after they crucified their Messiah before God's judgements were carried out, in that time there was a great ingathering of individuals, who like, Paul, came to believe  and serve Jesus with all their heart. Now, the message in Revelation indicates a humanly indeterminate length of time as God's keeps watch over the affairs of human beings while our Lord our mediator, as “the Lamb of God (is) seated in the midst of the throne will be their shepherd, and he will guide them to springs of living water …” [7 v.17] and God's word, for those who diligently read it, provides that living water. The time is to come when “there would be no more delay, but in the days of the trumpet call to be sounded by the seventh angel, the mystery of God would be fulfilled, just as he announced to his servants the prophets” [10 v.6,7] An example of this is our current reading in Zechariah. Today's ch. 10 forecasts Israel's return to their own land, “I will bring them back because I have compassion on them, and they shall be as though I had not rejected them, for I am the LORD their God”[v.6] and “I will make them strong in the LORD and they shall walk in his name” [v.12]  Back in Revelation in today's chapter 11, we read, “the seventh angel blew his trumpet, and there were loud voices in heaven saying, ‘The kingdom of the world has become the kingdom of our Lord and his Christ, and he shall reign forever and ever … The nations raged, but your wrath came, and the time for the dead to be judged and for rewarding your servants … those who fear your name both small and great …” [v.15, 18]   No matter how small we feel in the affairs of the world, if we fear, that is, are in awe of all that God and His Son must be, let us redouble our efforts to serve them – not knowing how soon it will be before God says, there will “be no more delay”

In this episode Rick reveals the works-based approach the Four Spiritual Laws advocate in their approach to the gospel. In all the accounts in the New Testament Jesus never requires someone to confess or repent as a condition for salvation. --- Support this podcast: https://podcasters.spotify.com/pod/show/realtimewithrickfry/support

The Great Myth of the Sun GodsBy Alvin Boyd KhunIt may be that many of you have come to this lecture with the expectation of hearing about the superstitious beliefs of some ancient fire-worshippers or sun-worshippers. You may wonder why we should presume to waste an evening dilating upon the childish fancies of early peoples who could conceive of no more exalted form of deity in the universe than the physical body of our sun. Can there possibly be anything important in the study of such forms of crude fetishism?Let me disabuse your minds of any such prepossession at once. We have not invited you to hear of infantile nonsense of early child-humanity. On the contrary, it is our opinion that there is not a theme within the entire range of religious interest of such sublimity and authentic grandeur as this subject of the Sun-gods. We have come to the persuasion that this is the most important lecture that we have given or shall ever give. In it there is to be found the central thesis of all religion. We have asked you to hear an exposition of the cardinal principle of all true religion. Instead of dealing with an erratic notion of primitive barbarism, we have to present to you this evening the long-lost supreme datum of all high religion. And it is our design to show that religion in the world has drifted so far away from its original base that it no longer recognizes the very first and fundamental conception about which it was in the beginning constructed. The myth of the Sun-gods is the very heart's core of religion at its best.It is commonly supposed that religious honors were paid to the sun as a deity by a few isolated peoples or sects, such as the Parsees and the ancient Ghebers of Persia, and some African tribes. In correction of this view we are prepared to support the declaration that the worship of the Sun-god was quite universal in the ancient world. It ranged from China and India to Yucatan and Peru. The Emperor and the Mikado, as well as the Incas, and the Pharaohs were Sun-god figures. And is the belief only an empty myth? So far from being such, it is at once the highest embodiment of religious conception in the spiritual history of the race.Since the word "myth" occurs in the title, it is necessary to define it so that we may the better glimpse the nature of the subject. To the modern mind the word carries with it a derogatory implication. To reduce any construction to the status of a myth is to put it out of court and render it valueless. We regard a myth as a fiction and a falsity. To show that a theory or a belief is only a myth, is to relegate it to the world of non-reality, and dismiss it from further consideration as a thing of value.Not so with the ancients. With them (the ancients) a myth was a valuable instrumentality of knowledge. It was an intellectual, even a spiritual, tool, by the aid of which truth and wisdom could at one and the same time both be concealed from the unworthy and expressed for the worthy. The ancients rightly regarded spiritual truth and experience as being incapable of expression or impartation by means of words simply. A myth or an allegory could be made the better means of conveying subtly and with a certain added force, the truth veiled under a set form of dramatic presentation. The myth would enhance spiritual truth as a drama reinforces moral situations. It was all the more powerful in its message precisely because it was known not to be outwardly a true story. No one was caught by the literal falsity of the construction. Attention could therefore be given wholly to the hidden import, which was not obscured by the outward occurrence. The myth was known to be a fiction; therefore it deceived nobody--until the third century. But at the same time it was most ingeniously designed to instruct in the deepest of spiritual truths. It was a literary device to embalm lofty wisdom in the amber of a tradition that could be easily remembered, in the guise of a human story. It was truth incarnated in a dramatic occurrence, which was known to be untrue. Outwardly fictitious, but inwardly the substance of a mighty truth, was the myth. And as such it was the universal dress in which ancient knowledge was clothed.To indicate the universality of the Sun-god myth it is only necessary to enumerate some thirty of the chief figures known as Sun-gods amongst the nations about the Eastern Mediterranean, before the advent of Jesus. There were in Egypt, Osiris, Horus, Serapis, Hermes or Taht (Thoth), Khunsu, Atum (Aten, Adon, the Adonis or Phrygia), Iusa, Iu-sa, Iu-em-hetep; in Syria, Atis, Sabazius, Zagreus, Kybele (femine); in Assyria Tammuz; in Babylonia, Marduk and Sargon; in Persia, Mithra, Ahura-Mazda and the Zoroasters; in Greece, Orpheus, Bacchus (Dionysus), Achilles, Hercules, Theseus, Perseus, Jason, Prometheus; in India, Vyasa, Krishna, Buddha; in Tibet the Boddhisattvas; besides many others elsewhere.Likewise in the ancient Mystery dramas the central character was ever the Sun-god the role being enacted by the candidate for initiation in person. He went through the several initiations as himself the type and representative of the solar divinity in the field of human experience.Moreover, the Patriarchs, Prophets, Priests and Kings of Biblical lore are no less Sun-god figures. For in their several characteristics they are seen to be typical of the Christos.From the study of a mass of the ancient material the sincere and disingenuous student becomes ere long convinced of the fact that the Jesus figure of the Gospels, whether he lived historically or not (and there is much question of it even among theologians), is just another in the long list of the solar gods. They were figured by ancient poetic genius as embodiments of divine solar glory living among men, if they were not purely the mythical constructions of the allegorists.These Sun-god characters, of none of whom can it be said positively that they were living personages, were, it must be clearly noted, purely typical figures in the national epics of the several nations. They were symbols, one might say. But of what were they symbolical? That is the point of central importance. They were representative characters, summing and epitomizing in themselves the spiritual history of the human individual in his march across the field of evolving life on earth. They were the types and models of the divine potentiality pictured as coming to realization in their careers. They were the mirror held up to men, in which could be seen the possibilities locked up in man's own nature. They were type-figures, delineating the divine life that was an ever-possible realization for any devoted man. They were the symbols of an ever-coming deity, a deity that came not once historically in Judea, but that came to ever-fuller expression and liberation in the inner heart of every son of man. The solar deities were the gods that ever came, that were described as coming not once upon a time, but continuously and regularly. Their radiant divinity might be consummated by any earnest person at any time or achieved piecemeal.They were typed as ever-coming or coming regularly because they were symboled by the sun in its annual course around the zodiac of twelve signs, and the regular periodicity of this natural symbol typified the ever-continuing character of their spiritual sunlight. The ancients, in a way and to a degree almost incomprehensible to the unstudied modern, had made of the sun's annual course round the heavens a faithful reproduction of the spiritual history of the divine spirit in man. The god in us was emblemed by the sun in its course, and the sun's varied experiences, as fabulously construed, were a reflection of our own incarnational history. The sun in its movements through the signs was made the mirror of our life in spirit. To follow the yearly round of the zodiac was to epitomize graphically the whole history of human experience. Thus the inner meaning of our mortal life was endlessly repeated in the daily, weekly, monthly and yearly cycle of the sun's passage, the seven or twelve divisions of which marked the seven- or twelvefold segmentation of our spiritual history or our initiations. (They were figured at first as seven, later as twelve, when the solar gods came upon the cosmic scene.)The careers of these solar gods, then, were a type of what is occurring to every man who is dowered with the spark of divine soul within his breast. Each one of us has had or will have his festival of conception in June, his birth into the world of fleshly life in the autumn, his spiritual awakening at Christmas, and his glorious resurrection from the dead body of this life at Easter.The Christians say the Christos came once in a single character in history, Jesus of Judea, saying nothing about his coming to Everyman at all times. They present to the world the Only-Begotten Son of the Father, confusing in one historical figure two distinct characters of ancient philosophy, the Logos and the Christos, and making both historical in a human being born of woman. Suffice it to say that neither character was historical in the ancient systems. The Logos and the Christos were cosmic forces, and the erring Christians confounded these "personages" of ancient philosophy with the mundane career of the man Jesus, who was not other than one of the mythical Sun-god heroes, or national type-figures. What a travesty of truth the Christian representation has become! What a caricature the Gospels have made of the divine spiritual principle in man's life!The ancients had no "only-begotten" son because the term used in their systems, miserably mistranslated "only-begotten," was something with quite a different connotation. It was in Greek "monogenes," and in Latin "unigenitus," and was far from meaning "only-begotten." It meant that which was begotten of one parent, the father, alone, not the offspring of the union of father and mother. By the term the ancients meant to designate him who was the projection into matter of the spirit forces of life, not the final product of the union of spirit and matter, or the male and female elements. Had the early Christian Fathers known of the inner meaning of the symbolism of the Egyptian Ptah, as Khepr-Ra, who was typed by the male beetle that incubated in the ground and without union with the female transformed and regenerated himself after twenty-eight days (exactly a moon cycle) in the form of the young scarab, symbol of the new-born sun in the moon, they would have been intelligent enough to have avoided the great schisms that divided the Church into Roman and Greek Catholic bodies over the abstrusities of this very origin of the persons of the Trinity. But Egypt was farther away from Rome of the third century than it is from us, who can now read the inscriptions that were sealed from them.All this ancient scriptural data accentuates the fact that not the historical Jesus, but the spiritual Christ, or the god within the individual heart (as expounded in the lecture on Platonic Philosophy in the Bible) is the subject of the sacred writings of old, and the kernel of the whole religious ideology. Angelus Silesius has expressed this in a stanza which should be a perpetual reminder of the futility of clinging to the historical interpretation of Gospel literature.Though Christ a thousand times in Bethlehem be born, But not within thyself, thy soul will be forlorn; The cross on Golgotha thou lookest to in vain, Unless within thyself it be set up again. And the Christian hymn, "O Jesus, thou art standing, outside the fast-closed door," gives expression to the kindred idea that while we look across the map to localize the Christos in Judea, we keep the spiritual mentor of our own lives standing without, seeking an entrance into our lives in vain.By the aid of archaic sacred books we have been enabled to trace authentically the origin of the name Jesus. And it is of great importance to present this material, because it throws a flood of clear light upon the ancient conceptions of the Messiah and the coming Son, or Sun-god. In this light the name will be seen to be a type-designation and not the personal name of an historical being.It is derived from the two letters (or numbers) which in the beginning of typology symbolized the two first elements, spirit and matter, into which the primal One Life bifurcated. They are the I (or 1) symboling the male or spirit, and the O (letter) or 0 (cipher) symboling the female or material universe. Together they represented the biune male-female deity. We have, then, the letters IO, or the number 10. As the vowels were freely interchanged, in ancient languages, the name was written either IO, IA, IE , or IU, and all these forms are found. Next the I transformed into consonantal value and became a J (as it is yet in Latin), so that we find the names JO, JA, JE and JU, from each of which many names have arisen. When the creation had combined the male and female and the two had given birth to the Son, or Logoic universe, the name was given the form of three letters, and we then find such forms as IAO, JAH, IEO, JEU, ZUE. When the universe became founded on the four cardinal points or the square of four dimensions, the name was spelled variously as IEOU, JOVE, ZEUS, JEVE, DIOS, T/HEOS, HUHI, IHUH and others. In its character as a sevenfold or seven-lettered name, it took the form of JEHOVAH, SABAOTH, DEBORAH, DELILAH, SEP/HIROT/H, MICHAEL, SOLOMON, and others of seven letters. The I permuted with l (el) or 1 (one), so that IE became LE or, inverted EL, the great Hebrew character of deity. The EL and the IAH (JAH), became the most frequent determinatives of divinity, as a host of names will testify. There are Bethel, Emanuel, Michael, Israel, Gabriel, Samuel, Abdiel, Uriel, Muriel Azazel, and many others, in which the EL is prefixed. The JAH is seen in such names as EliJAH, AbiJAH, while the IAH comes in a host of such names as Nehemiah, Jeremiah, Obediah, Hezekiah, Isaiah, Messiah, Alleluiah and more.But whence comes the "s" in Jesus's name? This is of great importance. It is derived from an Egyptian suffix written either SA, SE, SI, SU, or SAF, SEF, SIF or SUF (SAPH, SEPH, SIPH or SUPH) and meaning "the son," "heir," "prince" or successor to the father. (The F is an Egyptian ending for the masculine singular.) When the original symbol of divinity, IO or IE, JO or JE, was combined with the Egyptian suffix for the succeeding heir, SU or SA, the resultant was the name IUSA, IUSE, IUSU, or IOSE; or IESU, JESU, IUSEF, IOSEF, JOSEF. One of the many forms was JESU and another was JOSEF. The final F became sibilant at times and gave us the eventual form of JESUS. The name then meant the "divine son," and combined in the Egyptian IU the idea of the coming one. Hence JESUS was the Messiah, the coming son of the divine life. There was in Egypt for ten thousand years B.C. the character of this functionary under the name of IUSA. Later he was the Iu-em-hetep, which means "the divine son who comes with peace (hetep). But most interestingly, this last word also means seven. Hence Jesus is he who comes as the seventh principle to complete the six elementary powers of natural evolution with the gift of divine intelligence, which supplants the elementary chaos with the rulership of love and intelligence and thus brings peace into a warring situation. Hence finally, Jesus is the seventh cosmic principle, announced in all religious lore as he who comes to bring peace and good will to men. And as such he was announced in the Christian Gospels. But there was more than one Jesus or IUSA or IU before the coming of the alleged historical Jesus.Startling as are the implications of this bit of etymology, a far more amazing denouement of Bible study is the revelation that not only were there over thirty Sun-god figures in the cults of the various nations of old, but there are immediately in the Bible itself, in the Old Testament, some twenty more Sun-god characters under the very name of Jesus! Are we speaking arrant nonsense or sober truth when we make a claim which seems at first sight so unsupportable? Twenty Jesus characters in the Old Testament! Let us see. We have noted the many variant forms of the Jesus name. There are still others in the Old Testament, never suspected as being related to the name of the Christian Redeemer. There are Isaac, Esau, Jesse, Jacob, Jeshu, Joachim, Joshua, Jonah and others. All these are variant forms of the one name, which has still other forms among the Hebrews in secular life, Yusuf, Yehoshua, Yeshu, etc. Joshua, Hosea and Jesse are from this name indisputably. A few might be the subject of controversy.Furthermore, beside these that bear the original divine name, there are other Sun-god figures in the Old Testament under a wide variety of names. They are Samson (whose name means "solar"), David, Solomon, Saul (equals soul, or sol, the sun--Latin.), Abraham, Moses, Gideon, Jephtha and the like. Their actions identify them as solar representatives.Now let us see what the conception of our divinity as a Sun-god in reality meant to the sages of old, and what it should mean to us. It meant that the divinity within us, our divine soul or Self, was itself the Sun-god, or solar deity. And what does this signify in concrete terms for us? Just this; that the god within us is constituted of the imperishable essence of solar light and energy! In short, we ourselves, in our higher nature, are solar gods in potentiality! Our highest nature is an incorruptible body composed of the glorious essence of the sun's energy! The gods in the Bible were always symboled by the light or fire of the sun. We are now enlightened to see it as a description of our nature as veritable truth and fact. We are Sun-gods. Our immortal spirits within us are composed of the radiant substance of solar energy.At the very time we were first assembling the material for this lecture, there came an announcement in the daily press of a discovery by a modern physicist, Dr. George W. Crile, of the Cleveland Laboratories, which practically fixed the seal of truth upon every word we have uttered or shall utter in this lecture. It was most startlingly corroborative of our exegesis. He announced that he had discovered at the heart of every living organism a tiny nucleus of energy, all aglow, with temperatures ranging from 3000 to 6000 degrees of heat, which he called "radiogens" or "hot points." These, he said, were precisely akin to the radiant energy of solar matter. He affirmed, in short, that a tiny particle of the sun's power and radiance was lodged within the heart of every organic unit! The light and energy that has life. What would be Crile's surprise, however, if he were to be shown a sentence taken from Hargrave Jennings' old book on the Rosicrucians, written over sixty years ago: "Every man has a little spark (sun) in his own bosom?" For this was one item in the teaching of the Medieval Fire-Philosophers, and the reason they were styled such. They knew what Crile has discovered, as likewise did the ancient Bible-writers. They based their Sun-god religions upon it. Our souls are composed of the imperishable essence of solar light! We are immortal because we are Sun-gods.But many will impatiently rise to expostulate with us, and ask why, if this was the universal fundamentum of the old religions, the Bible itself does not categorically carry this message and state this central fact. Wait a moment! Who that knows this primary datum has searched the Bible to see if it has nothing to say on the point? We, too, believed the Bible was remiss in expressing this conception, until we searched with a more watchful eye. And now let us hear what the Bible says as to our solar constitution, and determine for ourselves whether it is silent on the groundwork of religion or not. Let us hear first the Psalms. "Our God is a living fire," say they; and "Our God is a consuming fire." "The Lord God is a sun," avers the same book. "I am come to send fire on earth," says Jesus, meaning he came to scatter the separated sparks of solar essence amongst mankind, a spark to each soul. In Revelation the angels scatter the fire and the incense of their seven censers over the earth, among the inhabitants. Then says John the Baptist: "I indeed baptize you with water, but he that cometh after me will baptize you with the Holy Spirit and with fire!" Jesus says: "I beheld Satan as lightning fall from heaven." (Satan was the descending Lucifer, or Light-bringer, before he was lifted up and divinized.) The fire that falls on Jeremiah's altar and many another in the Bible narrative types the deity coming to dwell with mortals. Says Jesus: "When I am in the world I am the light of the world." Again he said: "Ye are the light of the world," and "Let your light so shine that others may . . . glory your father which is in heaven." The Lord, say the Psalms, "made his angels messengers and his ministers a flame of fire." The New Testament Jesus, following the well-known Egyptian diagram of the Ankh, the solar disk with the spread wings, is described as "the sun of righteousness, risen with healing in his wings." John has Jesus saying that the condemnation of the world lay in that it rejected the light when it was sent into the world. Says Job: "Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his tabernacle and his candle shall be put out with him." Isaiah writes: "Behold all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire and in the sparks that ye have kindled." We are adjured to "Rise, shine, for thy light is come." "The Lord is my light," reiterates the Psalms. And again: "In thy light shall we see light." "Light is sown for the righteous." "We wait for light," cry the souls in the darkness of incarnation, far from their original fount of light. John declares that the Christos "was the true light" which was to come Messianically for the redemption of our lower nature. And again he declares that with the Christos "light is come into the world." No cry echoes with more resounding intensity down to this age than Paul's exhortation to our souls buried in lethal darkness: "Awake, thou that sleepest, and arise from the dead, and Christ will shine upon thee!" And in Revelation there are those mighty pronouncements: in the spiritual resurrection "there shall be no more need of the sun to shine by day nor the moon by night, for the glory of the Lord did lighten it." And there is no more heartening assurance anywhere in the Bible than Jesus's statement: "Ye have light in yourselves."And these are only a gleaning from the great score of similar passages with which the Bible teems. And still folks will say they find no warrant for the Sun-god idea in the Bible!In Rome the sacred fire in the temple of Vesta was guarded by seven Vestal Virgins, chosen for purity and for psychic vision. If they permitted the fire to die out (symbolic of the light of deity dying out in the heart) the penalty upon them was death. If they violated their sexual purity, they were buried alive in the city. And from the great old Egyptian Book of the Dead we take just one passage among scores: "Lo, I come from the Lake of Flame, from the Lake of Fire, and from the field of flame, and I live." And again, from an old Book of Adam and Eve we quote a great passage in which the Lord says: "I made thee of the light, and I wished to bring out children of the light from thee." If only we had been taught by our religious teachers that our spiritual natures are woven and fabricated of solar light, we should have had a clearer apprehension of our potentialities for divine education.Supplementing all this material from the Bible and ancient scriptures, there is at hand for our supreme enlightenment one grand pronouncement from Greek Platonic philosophy which we conceive to be that lost ultimate link between science and religion. It is the truth before whose altar both science and religion can kneel at last and find themselves paying tribute to the same god,--the god of solar radiance. It is a sentence from the learned Proclus, last of the Great Platonists: "The light of the sun is the pure energy of intellect." Are we big enough to catch the mighty significance of that statement? Is it not the essence of what the modern physicist means when he talks of "mind-stuff?" The fiery radiance of the sun is already the motivating genius of intellect! Matter is itself intelligent and intelligence! Here is the basic link between all naturalism and all spirituality. Matter enshrouds and contains the soul of mind and spirit. The light of the sun is the deific flash of intellect! And the very core of our conscious being is a spark of that infinite indestructible energy of solar light. There is the "seminal soul of light" or the seed of fiery divinity (Prometheus's "fire" stolen from the gods) in each of us. It makes us a god.Armed with this unquenchable fire which is intellect, we are sent on earth to inhabit a body which is described as a watery and miry swamp. The body is nearly eighty per cent. water! It is the duty of the fiery spark to enlighten the whole dark realm of mortal life, to transmute by its alchemical power the baser dross of animal propensity into the finer motivation of love and brotherhood. This life is a purgation--Purgatory--because it is a process of burning and tempering crude animal elements into the pure gold of spiritual light. In Egyptian scriptures the twelve sons of Ra (the twelve sons of Jacob, and the twelve tribes of Israel) were called the "twelve saviors of the treasure of light." An Egyptian text reads: "This is the sun within us, the seminal source of light. Do not dim its luster or cause it to suffer eclipse." And another runs: "Give ye glory as to the sun; he is the chief, the only one coming from the body, the head of those who belong to the race of the sun."With this force of fire we must uplift the lower man and transmute his nature into the spiritual glow of love and intelligence. With it we must turn the water of the lower nature into the wine of spiritual force. Around it we must aggregate the refined material which we shall build into that temple of the soul, that body of the resurrection, the great garment of solar light, in which we shall rise out of the tomb of the physical corpus and ascend with the angels. This is the radiant Augoeides of the Greeks, the Sahu of the Egyptians, in which the soul wings its flight aloft like the phoenix, after rending the veil of the temple of the body. It is our garment of immortality, the seamless robe of glory, in prospect of which we groan and travail, says St. Paul, as we earnestly desire to be clothed upon with the garment of incorruption. As flesh and blood can not inherit the kingdom of heaven, we must fashion for our tenancy there this body of solar glory, in whose self-generated light we may live eternally, having overcome the realms of darkness, or spiritualized the body. Jesus prays the Father to grant unto him that glory that he had with him before the world was, and his prayer is fulfilled in the formation of the spirit body out of the elements of the sun.Who is this King of Glory?--says the Psalmist. And we are exhorted to lift up the aeonial gates, the age-lasting doors, to let the King of Glory enter into our realm. The King of Glory is the Sun-soul within us, raised in his final perfection in the fulness of Christly stature to the state of magnificent effulgence. The King of Glory is the immortal Sun-god, the deity in our hearts; and when at last he blazes forth in the heyday of his glory, and comes in majesty into our lives, then we behold his glory, as of the alone-begotten of the Father, full of grace and truth. And when he appears to those still sitting in the shadow of darkness, they report that "they have seen a great light, and to those that sat in the valley of darkness did the light shine." And this light, seen ever and anon by some illuminated son of man, as he gropes in the murks of incarnation, is truly "that light that lighteth every man that cometh into the world."And when that light shineth clearer and brighter unto the perfect day, then, indeed, we know of a surety that we ourselves are nucleated of that same glorious essence of combined intellect and spirit. Then we know that we ourselves are the Sun-gods, and that the ancient allegory is not a "myth," but the very essence of our own Selfhood.The Great Myth of the Sun GodsBy Alvin Boyd Khunhttp://mountainman.com.au/ab_kuhn.html This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dwtruthwarrior.substack.com/subscribe

SHOW NOTES:Hebrews 10:11-14, 18The Passover:Slaughter the sacrificial lamb (Ex 12:3-6)Spread the blood of the lamb on doorpost (Ex: 12:7)The First Cup: "I will bring you out from under the burdens of the Egyptians."Hors d'oevres while lamb is being preparedYoungest inquires: "What does this mean?" (Ex 12:26)Oldest explains the Passover meal The Second Cup: "I will deliver you from their bondage."The Passover meal is eatenThe Third Cup: "I will redeem you with an outstretched arm and with great judgments."The Great Hallel is sung (Ps 113-118)The Fourth Cup: "I will take you for my people, and I will be you God."The New Passover (The Last Supper):John (youngest Apostle) is seated at the place of honor next to Jesus“after they had eaten..." (Lk 22:20)“He took a cup, gave thanks, and said, Take this and share it..." (Lk 22:17)“This cup which is poured out for you is the new covenant." (Lk 22:20)“I shall never again drink of the fruit of the vine until the day when I drink it new in the kingdom." (Mk 14:25)Sing hymns (Mk 14:26, Mt 26:30)Jesus drinks wine (4th cup) on the cross (Mt 27:48) "it is finished" (Jn 19:30)The veil in the temple is torn (Mt 27:51), the new temple is the ChurchOld Testament: On the 10th day of Nisan (Ex 12:3)New Testament: Jesus plotted against on Nisan 10 (Mt 21:46)Old Testament: Male lamb (Ex 12:5) without blemish (Ex 12:5)New Testament: Lamb of God (Jn 1:29) without sin (2 Cor 5:21) Old Testament: Keep until 14th day of Nisan (Ex 12:6)New Testament: Good Friday (Mt 27:15, Jn 18:28) Old Testament: Killed in front of all the people (Ex 12:6)New Testament: Killed in front of all the people (Mt 27:27-44)Old Testament: In the evening twilight (Ex 12:6)New Testament: Sudden darkness at death (Mt 27:45)Old Testament: No bone shall be broken (Ex 12:46)New Testament: Jesus' legs are not broken (Jn 19:36)Old Testament: Spread blood on doorposts (Ex 12:7)New Testament: Jesus' blood spread on the cross (Col 1:20)Old Testament: With hyssop (Ex 12:22)New Testament: Jesus' drank wine with hyssop (Jn 19:29)Old Testament: Eat with unleavened bread (Ex 12:8)New Testament: His Body in unleavened bread (Mt 26:26)Old Testament: Eat as in flight (Ex 12:11)New Testament: Eat to be sent out (Acts 2:42-43)Old Testament: Save you from death (Ex 12:13)New Testament: Save you from sin and death (Jn 3:16-17)Old Testament: 1st day is one of remembrance (Ex 12:14)New Testament: Sabbath on 1st day of the week (Mt 28:1)Old Testament: Gather in sacred assembly (Ex 12:16)New Testament: Gather in the holy Mass (Acts 2:42)

 Please note that the 1st part is in English, and the 2nd part is in Malayalam starting at 14:41 mark. Isaiah 43:4 – “Since you are precious in my sight, since you are honored and I love you, I will give other men in your place and other peoples in exchange for your life.”This verse shows the loving care of God for those whom God loves.  This is particularly said about Jacob and his descendants, that is the Israelites. God promised them His love and care.  God has protected the Israelites in many ways except when they worshipped idols and sinned.  This promise of God applies to all His loved ones, irrespective of religion and race.  Ten incidents from the Bible in terms of God's protection are included. God will protect those who love Him and follow his commands. Using His angels, God offers His pure selfless love to those who are on the path of salvation by accepting Jesus as the savior. Sometimes God allows trials in our life to purify us, to test our faith and to strengthen us in our faith.  In the New Testament Jesus has promised more spiritual protection against the enemies of our soul than physical protection.  This spiritual protection is based on the indwelling of the Holy Spirit in us.  If the Holy Spirit dwells in us, we are spiritually safe.  We just have to draw near to God and trust in His protection.  Even if we are physically hurt, we will be spiritually protected.  As long as we reach our heavenly home, we can put away other worries.     My name... Cicily at cicilysunny@gmail.com

Do you know the most important aspect of leadership? To reveal the importance of the leader's life, let me quote from two of the most important leaders in the New Testament… Jesus and Paul. Jesus said, “Follow me!”  The Bible says, Jesus “left us an example that we should walk in his footsteps.”   Paul wrote to the Corinthians, “Be imitators of me!” Paul wrote to the Philippians, “Follow my example.”  The most important aspect of leadership is the leader's life. A godly leader not only talks the talk, he also walks the walk... and his walk gives weight to his words. Join me as we discover ten traits of a godly leader in 1 Thessalonians 2:1-12.

Traditional Worship | Rev. Mark Sorensen |Throughout the Bible, a storm is symbolic of any hardship, trial or difficulty that may prove to be stronger than we can withstand on our own. In the Old Testament the early prophets gave notice to God's people of upcoming tribulations and ordeals, and in the New Testament Jesus speaks of an array of storms that will test our faith. This sermon series is a wake-up call for us to pay attention to the swirling winds of fear, doubt, temptation, evil and other forces that would harm us. It is a reminder that God's salvation and love for us can be found in Jesus Christ, and in Him we will find shelter, strength and abundance in His Word.

Traditional Worship | Bishop Bob Hayes |Throughout the Bible, a storm is symbolic of any hardship, trial or difficulty that may prove to be stronger than we can withstand on our own. In the Old Testament the early prophets gave notice to God's people of upcoming tribulations and ordeals, and in the New Testament Jesus speaks of an array of storms that will test our faith. This sermon series is a wake-up call for us to pay attention to the swirling winds of fear, doubt, temptation, evil and other forces that would harm us. It is a reminder that God's salvation and love for us can be found in Jesus Christ, and in Him we will find shelter, strength and abundance in His Word.

Is Jonah a -type- of Christ-- What is the proper way to interpret Old Testament narratives like Jonah in light of the New Testament-- Jesus makes a famous reference to Jonah in Matt. 12-38-41, opening up a lot of debate as to how the narrative of Jonah is to be interpreted in light of Christ. In this sermon, Pastor Jesse walks us through Christ's reference to Jonah, showing us the context in which the reference was made, and explaining basic principles of Bible interpretation. Discover how interpreting the Bible consistently is so important to properly understanding it, and how not interpreting consistently can lead to confusion and error.

Traditional Worship | Bishop Bob Hayes |Throughout the Bible, a storm is symbolic of any hardship, trial or difficulty that may prove to be stronger than we can withstand on our own. In the Old Testament the early prophets gave notice to God's people of upcoming tribulations and ordeals, and in the New Testament Jesus speaks of an array of storms that will test our faith. This sermon series is a wake-up call for us to pay attention to the swirling winds of fear, doubt, temptation, evil and other forces that would harm us. It is a reminder that God's salvation and love for us can be found in Jesus Christ, and in Him we will find shelter, strength and abundance in His Word.

Traditional Worship | Bishop Bob Hayes | Throughout the Bible, a storm is symbolic of any hardship, trial or difficulty that may prove to be stronger than we can withstand on our own. In the Old Testament the early prophets gave notice to God's people of upcoming tribulations and ordeals, and in the New Testament Jesus speaks of an array of storms that will test our faith. This sermon series is a wake-up call for us to pay attention to the swirling winds of fear, doubt, temptation, evil and other forces that would harm us. It is a reminder that God's salvation and love for us can be found in Jesus Christ, and in Him we will find shelter, strength and abundance in His Word.

Traditional Worship | Dr. Edmund W. Robb III | Throughout the Bible, a storm is symbolic of any hardship, trial or difficulty that may prove to be stronger than we can withstand on our own. In the Old Testament the early prophets gave notice to God's people of upcoming tribulations and ordeals, and in the New Testament Jesus speaks of an array of storms that will test our faith. This sermon series is a wake-up call for us to pay attention to the swirling winds of fear, doubt, temptation, evil and other forces that would harm us. It is a reminder that God's salvation and love for us can be found in Jesus Christ, and in Him we will find shelter, strength and abundance in His Word.

Today, we are completing our series, Thy Kingdom Come, where we will see Jesus' reign over disease and death. Many times, in the New Testament Jesus is seen healing someone. We see His power and authority displayed through His acts of healing. That same power is alive and active, today. His healing touch restores dignity, resurrects life, and amazes the world. Join us in the last sermon of this series, Healing for the Hurting, and let Christ's overwhelming love heal your heart. 

Is the New Testament Jesus "divine," and is he supposed to have two natures?

In the New Testament Jesus tells us to remain in Him. What we often miss is that the choice to remain with God runs all the way back to the Garden of Eden. Our entire lives are revolving around this one question: will we reject or remain with God? This week Pastor Taylor Gabbert talks about Abram and Lot's decisions to remain or go forth from the land in Genesis chapter 13. Get Connected! https://linktr.ee/reachtulsa

What is the difference between loving your neighbor as yourself and loving one another? Listen to this lesson to learn that in the Mosaic Law people were commanded to love their neighbor as themselves, but in the New Testament Jesus gave a new commandment for believers to love one another as He loved us. Hear a definition of love that emphasizes that it is a mental attitude and not an emotion. Hear six principles that will help you understand and apply Christian love for one another.

What is the difference between loving your neighbor as yourself and loving one another? Listen to this lesson to learn that in the Mosaic Law people were commanded to love their neighbor as themselves, but in the New Testament Jesus gave a new commandment for believers to love one another as He loved us. Hear a definition of love that emphasizes that it is a mental attitude and not an emotion. Hear six principles that will help you understand and apply Christian love for one another.

What is the difference between loving your neighbor as yourself and loving one another? Listen to this lesson to learn that in the Mosaic Law people were commanded to love their neighbor as themselves, but in the New Testament Jesus gave a new commandment for believers to love one another as He loved us. Hear a definition of love that emphasizes that it is a mental attitude and not an emotion. Hear six principles that will help you understand and apply Christian love for one another.

What is the difference between loving your neighbor as yourself and loving one another? Listen to this lesson to learn that in the Mosaic Law people were commanded to love their neighbor as themselves, but in the New Testament Jesus gave a new commandment for believers to love one another as He loved us. Hear a definition of love that emphasizes that it is a mental attitude and not an emotion. Hear six principles that will help you understand and apply Christian love for one another.

It is human nature to create a narrative or rationale to get what you want or live the way you want. My kids were legend at creating narratives, invoking the quetionable, and using like words like "everybody" or "all" to convince themselves and me that they needed the latest and greatest thing to fulfill their purpose for living. They took liberties with the truth because their desire trumped the truth. And like most dads would, I saw through it. In fact, when people use words to create energy or panic in you to do something or act a certain way watch out! The ends do not justify the means and selling the truth out is never good for anybody. In the New Testament Jesus told his men that others would do this very thing to dilute his influence and their commitment to him. How specifically? By speaking lies about them or lies to them to ignite fear in them that would take over control of their choices in the moment. But the Son of God fortified his men with some powerful words of his own which would cause them to not panic, not be disloyal, and advance God's will under pressure. In the end, Jesus said, the truth will prevail and they would be victorious.

151. Why Does Jesus Call Himself 'Light'. In the New Testament Jesus calls himself and is called by others the Light of the World. But why is this? In this episode we will explore this metaphor.   Support the podcast with a coffee.... https://www.buymeacoffee.com/crisrogers     To get a copy of The Bible Book By Book head here... https://www.eden.co.uk/christian-books/bible-study/bible-study-reference-books/bible-background/the-bible-book-by-book/     To get a copy of What If We Knew What God Knows About Us head here... https://www.eden.co.uk/christian-books/personal-life/christian-life/what-if-we-knew-what-god-knows-about-us/     The Big Church Read... https://thebigchurchread.co.uk/restore-renew-rebuild/     To get a copy of Apprentice to Jesus head here... https://www.eden.co.uk/devotional/apprentice-to-jesus-cris-rogers
 
     Rev Cris Rogers is a church leader at allhallowsbow.org.uk and Director of Making Disciples. Chair of the Spring Harvest Planning Group. For more information check out wearemakingdisciples.com  

Have you ever felt like the Old Testament God seems to completely contradict the New Testament Jesus? In the Old Testament God seems to commit genocide and “zap” people when they misbehave, whereas Jesus seems patient and forgiving. Darius Ziegler from the YouTube channel School of Prophets would like to challenge your thinking, and will try to show you from Scripture that God is the same throughout the Bible. He is a God of love.

Vickie Conrad - Joshua 4:4-9; 1 Peter 2:1-5. Throughout the Bible there are intentional acts of legacy building by God's people (Jacob, Moses, Samuel, Joshua). God commands us to remember our experiences with Him and pass them on to the next generation. In the New Testament Jesus sought to establish a way for His disciples to remember His sacrifice. “And He took bread, and when he had given thanks, he broke it and gave it to them, saying, ‘This is my body, which is given for you. Do this is remembrance of me.'” In this sermon we will look at the literal stones as signs for us to remember God's acts of the past. What literal things can we leave around that will cause our children to ask what does this mean? How can we become living stones, living proof of God's power in our lives? How will we as families leave lasting stones for the next generation. In closing we will encourage families to set traditions with their families to remember God's goodness, power and deliverance. Legacy is not just about what we leave our children monetarily or even passing along a good family name. God is concerned about leaving a legacy of standing stones placed throughout our lives as we pass on biblical values, faith-lessons, and heavenly treasures to the next generation.

In the New Testament Jesus talks about the responsibility for the flock of sheep. In this episode, Scott contrasts a few famous passages against the leadership of the Church of Jesus Christ of Latter-Day Saints by asking a series of questions to get at the heart of the problem. Would the church hypothetically look any […] The post Rameumptom Ruminations: 041: The Ninety and Nine appeared first on Mormon Discussions Podcasts - Full Lineup.